[a - 37 lines; b - 44 lines]

1)[line 1]אנא הואי במניינא דבי רביANA HAVA'I B'MINYANA D'VEI REBBI- I was a member of the Beis Din that Rebbi organized [to decide the Halachah of Sikrikon, and I am therefore aware of what we meant by "a quarter"]

2)[line 1]ומינאי דידי מנו ברישאU'MINAI DIDI MANU B'REISHA- and they asked for my opinion first [since I was a) not the head of the Beis Din; b) a lesser member of the Beis Din (see below, entry #3b)]

3a)[line 3]מתחילין מן הגדולMASCHILIN MIN HA'GADOL- we begin by asking the head of the Beis Din for his Halachic opinion

b)[line 4]מתחילין מן הצדMASCHILIN MIN HA'TZAD- we begin by asking a) any one who is not the head for his opinion; b) the youngest for his opinion (see first MAHARSHA to Sanhedrin 36a)]

4)[line 6]כולהו מנינייהו מן הצד הוו מתחיליןCHULHU MINYANAIHU MIN HA'TZAD- all of their accountings began from the side (i.e., from the lesser judges); See Insights

5)[line 9]תורה וגדולה במקום אחדTORAH U'GEDULAH B'MAKOM ECHAD- that a single individual embodied the greatest Torah knowledge along with the greatest wealth of his generation

6)[line 10]הוה אלעזר!HAVAH ELAZAR!- (the Gemara answers,) there was Elazar [son of Aharon ha'Kohen]! (who was as great as Yehoshua in Torah, as well as wealthy since he was the Kohen Gadol; see Yoma 18a)

7)[line 12]הא נח נפשיהHA NACH NAFSHEI- [Shmuel] died [four months before Shaul did]

8)[line 12]כולהו שני קאמרינןKULHU SHANEI KA'AMRINAN- [when we said that no one person embodies Torah and Gedulah] we meant [that] for all of the years [that he was the wealthiest in the generation, he was also the leading Torah sage]

9)[line 12]עירא היאיריIRA HA'YA'IRI- a great Torah sage and the Rebbi of as well as an advisor to King David (TARGUM YONASAN to Shmuel II 20:26). He was the same person as Ira ben Ikesh ha'Teko'i (Shmuel II 23:26); he was called "ha'Ya'iri" since a) one of his ancestors was named Ya'ir; or b) his city of Teko'a was renowned for its abundant olive oil (Menachos 85b). Olive oil at the time was the primary source of lamplight, and the word "Ya'ir" means "it will give light" (RADAK to Shmuel II 20:26).

10)[line 13]שמעי בן גראSHIM'I BEN GERA- the Rebbi of Shlomo ha'Melech. He was confined to Yerushalayim (Melachim I 2:36-38) as a result of his rebellion against King David (Shmuel II 16:5-13).

11)[line 14]הא קטליה!HA KATLEI!- [Shlomo] killed him [upon assuming the throne upon the directive of his father David]!

12)[line 14]חזקיהCHIZKIYAH- Chizkiyahu ha'Melech [who was both wealthy - as he was king - and wise (Sanhedrin 94b)]

13)[line 14]שבנאSHEVNA- a minister of Chizkiyahu ha'Melech who was a great Talmid Chacham. He later became wicked and led a rebellion against the king during the war against Sancheriv (see Background to 57:114), who subsequently killed him. (According to Tosfos (e.g., to Yoma 38b), however, these were not the same Shevna.)

14)[line 14]הא איקטיל!HA IKTIL!- he was killed [by Sancheriv]!

15)[line 17]מיכף הוה כייף ליהMEICHAF HAVAH KAYIF LEI L'RAV ASHI- he subordinated himself to Rav Ashi

16)[line 18]חרש רומז ונרמזCHERESH ROMEZ V'NIRMAZ- one who is a) deaf (RAMBAM; b) a deaf-mute (ROSH; See Insights) may signal [his intentions to others using his hands and head] and others may [similarly] signal [their intentions to him, and transactions so consummated are legally binding]

17)[line 18]קופץ ונקפץ במטלטליןKOFETZ V'NIKPATZ B'METALTELIN- he may [even] mouth [his intentions] and others may mouth [their intentions to him so that he may buy and sell] chattel (movable objects)

18)[line 19]פעוטותPE'UTOS- children

19)[line 20]בגיטין, דברי הכל ברמיזהB'GITIN, DIVREI HA'KOL BI'REMIZA- regarding [how a Cheresh may] divorce [his wife], all agree that he must use signals [since that is the Rabbinically instituted way through which he married her (Mishnah, Yevamos 112b)]

20)[line 21]אף במטלטליןAF B'METALTELIN- [not only regarding the divorce of his wife to whom he is married mid'Rabanan through the same method that he married her, but] even regarding [the purchase of] chattel [which others own mid'Oraisa or the sale of chattel which he inherited mid'Oraisa]

21)[line 23]ועד כמה?V'AD KAMAH?- and how old [must these children be]?

22)[line 23]מחויMACHAVEI- he showed him [with his hand]

23)[line 24]כבר שית כבר שבK'VAR SHIS K'VAR SHEV- approximately six or seven years old

24)[line 24]תמניTAMNI- eight

25)[line 25]לפי חורפיהLEFI CHURFEI- according to his intellectual maturity

26)[line 26]משום כדי חייוMISHUM KEDEI CHAYAV- so that he is able to [obtain food to] sustain himself [if necessary]

27)[line 26]"וַיֹּאמֶר לַאֲשֶׁר עַל הַמֶּלְתָּחָה, 'הוֹצֵא לְבוּשׁ לְכֹל עֹבְדֵי הַבָּעַל!' וַיֹּצֵא לָהֶם הַמַּלְבּוּשׁ""VA'YOMER LA'ASHER AL HA'MELTACHAH, 'HOTZEI LEVUSH L'CHOL OVDEI HA'BA'AL!' VA'YOTZEI LA'HEM HA'MALBUSH"- "And [King Yehu] said to he in charge of the wardrobe (Meltachah), 'Bring out a garment for all the worshippers of the Ba'al!' and he brought the clothing out for them" (Melachim II 10:22). This verse is quoted here since the explanation offered is authored by Rav Aba bar Yakov in the name of Rebbi Yochanan, who was quoted in the previous Gemara.

28)[line 27]דבר הנמלל ונמתחDAVAR HA'NIMLAL V'NIMTACH- that which is rolled in one's hand and stretched; this refers to linen, which is spun into thread in this manner

29)[line 28]שיגרSHIGER- he sent

30)[line 28]בוניים בן נונייםBUNYAM BEN NUNYAM- a wealthy Jew

31)[line 28]סיבני וחומס, סלסלה ומלמלאSINVI V'CHUMAS, SALSELAH U'MALMELA- these are the names of articles of clothing made of different types of fine linen

32a)[line 29]כאמגוזא ופלגיה דאמגוזאK'AMGUZA VA'CHETZI AMGUZA- [when a Talis which covers the body made from these types of linen is folded, it occupies a space] equal to a nut and half of a nut

b)[line 30]כפיסתקא ופלגי דפיסתקאK'PISTAKA VA'CHETZI PISTAKA- [when a Talis which covers the body made from these types of linen is folded, it occupies a space] equal to an a) acorn and half of an acorn; b) pistachio and half of pistachio

33)[line 30]טעותן עד כמה?TA'USAN AD KAMAH?- how much of a mistake [in either over- or under-charging] may they make [while the sale remains valid]?

34)[line 31]עד שתות כגדולAD SHESUS K'GADOL- up until a sixth [of the total price, the sale remain valid and the change is returned; more than a sixth is enough to render the transaction null and void] just like [the Halachah is regarding a sale effected by] an adult (Mishnah, Bava Metzia 49b)

35)[line 31]מתנתו מאי?MATANASO MAI?- what is the Halachah regarding [his ability to give] a present?

36)[line 32]אפכוהAFCHUHA- [those learning this Machlokes in the Beis ha'Midrash erroneously] reversed [the opinions of Mar bar Rav Ashi and Rav Yeimar]

37)[line 32]שדרוהSHADRUHA- they sent [the report of the Machlokes]

38)[line 33]בר מרBAR MAR- the son of my Rebbi (i.e., Mar bar Rav Ashi)

39)[line 33]לאו הכי הוה עובדא?LAV HACHI HAVAH UVDA?- was the following not the case?

40)[line 33]קאיKA'I- standing

41)[line 33]חד כרעיה אארעאCHAD KAR'EI A'AR'A- with one foot on the ground

42)[line 34]דרגאA'DARGA- on the step [leading up to the Beis ha'Midrash]

43)[line 35]מתנת שכיב מרעMATNAS SHECHIV MERA - The Gift of A Man on his Deathbed

(a)A Shechiv Mera is one who is about to die. Such an individual has a unique ability to bequeath his possessions to anyone of his choosing through speech alone. Normally, one must execute a proper Kinyan (act that effects an acquisition, such as Hagbahah - lifting; see Background to 21:6) in order to transfer his possessions to another. For fear that concern over his inability to transfer his possessions quickly enough will hasten his death, the Chachamim instituted that a Shechiv Mera may bequeath his property with a simple verbalization that he wishes the transfer to take place. Should he recover from his malady, the gift is revoked automatically, for it is clear that the Kinyan was executed only to set his affairs in order prior to his death.

44)[line 35]בריאBARI- one who is healthy

45)[last line]מערביןME'ARVIN (ERUVEI CHATZEIROS)

(a)Mid'Oraisa, homeowners living in a common Chatzer (courtyard) may transfer objects from their houses both into the common courtyard as well as into one another's house on Shabbos. Although each house is a separately owned Reshus ha'Yachid (private domain) and the Chatzer is a jointly owned Reshus ha'Yachid, it is permissible to move objects from one Reshus ha'Yachid to another.

(b)Shlomo ha'Melech decreed that transferring objects from a Reshus ha'Yachid owned by one party to that owned by another is forbidden unless an "Eruv Chatzeros" (lit. fraternization of the courtyard; Eruvin 49a) is created on Friday prior to the onset of Shabbos (Shabbos 14b, Eruvin 21b). This is accomplished when each resident contributes to a collective loaf of bread which is then placed into one of the houses in the courtyard. This symbolizes that which all of the residents now have an equal share in all of the Reshuyos ha'Yachid, just as they each have an equal share in the bread. Through this act, all of the houses in the Chatzer become as one domain.

(c)The equivalent of an Eruv Chatzeros for various courtyards that open into a common alley is called a "Shituf Mevo'os." In this case, the Shituf is placed into one of the courtyards of the alley, and the residents of the courtyards may then carry in the alley.

46)[last line]בית ישןBAYIS YASHAN- the house that had always held the Eruv

59b----------------------------------------59b

47)[line 1]בורBOR- a pit [filled with water with which to irrigate a nearby field when the spring runs dry]

48)[line 1]אמהAMAH- [the source of] an irrigation channel [that carries water to the fields]

49)[line 2]מצודותMETZUDOS- traps

50)[line 2]יש בהן משום גזלYESH BA'HEN MISHUM GEZEL- it is forbidden to take what is trapped within them

51)[line 6]המנקףHA'MENAKEF- who is cutting [branches, without actually touching the fruits themselves]

52)[line 6]הזיתHA'ZAYIS- an [ownerless] olive tree

53)[line 7]ממחיןEIN MEMACHIN- we do not protest

54)[line 7]לקטLEKET - Fallen Stalks that are Left for the Poor

(a)"Leket" refers to stalks of grain that have fallen to the ground while being cut or gathered during the harvest. Such stalks must be left for the poor; they not be retrieved by their owner (Vayikra 19:9-10).

(b)This prohibition applies only to individual - i.e., one or two - fallen stalks of wheat. Should three stalks fall together, they are not considered Leket, and may be retrieved.

55)[line 8]שכחהSHICHECHAH - Forgotten Sheaves Of Grain

(a)If while harvesting grain one mistakenly leaves one or two bundles of wheat in the field, they may not be retrieved. Rather, they must be left for the poor (Devarim 24:19). Also included in the category of Shichechah is part of one's field that was overlooked during the harvest.

56)[line 8]פאהPE'AH - The Corner of One's Field that is Left for the Poor

(a)The "corner" of the harvest must be left in the field for the poor (Vayikra 19:9-10). This means that one must leave some of his produce unharvested. Mid'Oraisa one may leave any amount; however, the Rabanan fixed the minimal Shi'ur at one sixtieth of the field. It is praiseworthy to leave even more than this (Pe'ah 1:2).

(b)Pe'ah applies not only to produce grown in a field such as wheat, but also to fruit that grows on trees (Devarim 24:20). The laws of Pe'ah apply to any food item that grows from the ground, one wishes to retain for himself, is harvested all at once, and is kept in storage (Pe'ah 1:4).

57)[line 16]"בְּנֵי עַמְרָם אַהֲרֹן וּמֹשֶׁה, וַיִּבָּדֵל אַהֲרֹן לְהַקְדִּישׁוֹ קֹדֶשׁ קָדָשִׁים...""BNEI AMRAM AHARON U'MOSHE, VA'YIBADEL AHARON L'HAKDISHO KODESH KODASHIM..."- "The sons of Amram were Aharon and Moshe, and Aharon was separated to sanctify him as holy of holies..." (Divrei ha'Yamim I 23:13). It is implicit in this verse that Kohanim should be given precedence due to their great sanctity.

58)[line 18]"וְקִדַּשְׁתּוֹ [כִּי אֶת לֶחֶם אֱ-לֹקֶיךָ הוּא מַקְרִיב; קָדֹשׁ יִהְיֶה לָךְ...]""V'KIDASHTO [KI ES LECHEM EL-KECHA HU MAKRIV; KADOSH YIHEYEH LACH...]"- "And you shall sanctify him [since he offers the bread of your G-d, he shall be holy to you...]" (Vayikra 21:8). This verse refers to Kohanim, who offer the sacrifices in the Beis ha'Mikdash. Rashi in the Torah implies that that which our Gemara derives from this verse is not from the word "v'Kidashto," but rather from the words "Kadosh Yiheyeh Lach."

59a)[line 20]לפתוח ראשוןLIFTO'ACH RISHON- to be the first to begin [reading from the Sefer Torah, speaking at an engagement, etc.]

b)[line 21]לברך ראשוןL'VARECH RISHON- to recite the blessing [of ha'Motzi and Birkas ha'Mazon first

c)[line 21]ליטול מנה יפה ראשוןLI'TOL MANAH YAFEH RISHON- to have first choice [when a) dividing anything jointly owned with a non-Kohen (RASHI); b) receiving Ma'aser Ani or any other type of Tzedakah (TOSFOS DH veli'Tol)]

60)[line 25]"דְּרָכֶיהָ דַרְכֵי נֹעַם, וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם""DERACHEHA DARCHEI NO'AM, V'CHOL NESIVOSEHA SHALOM"- "Her ways are ways of pleasantness, and all of her pathways peace" (Mishlei 3:17). This verse refers to the Torah.

61)[line 26]לכדמרLICHED'MAR- [our Mishnah comes] to [teach] what my Rebbi [Rabah bar Nachmani taught]

62a)[line 26]שנים ממתינין זה לזה בקערהSHENAYIM MAMTININ ZEH LA'ZEH B'KE'ARAH- two [people sharing a common dish] must wait for each other [when they pause to take a drink or some other short delay related to the meal]

b)[line 27]שלשה אין ממתיניןSHELOSHAH EIN MAMTININ- [two out of] three need not wait [when the other one pauses]

63)[line 27]הבוצעHA'BOTZE'A- he who breaks bread [first] (usually the host)

64)[line 27]הוא פושט ידו תחלהHU POSHET YADO TECHILAH- he stretches his hand out first [to dip his piece into the common dip in the middle of the table]

65)[line 29]הרשות בידוHA'RESHUS B'YADO- he has the right to do so

66a)[line 30]בבהכ"נ, לאB'VEIS HA'KENESES, LO- [when it comes to who reads first from the Sefer Torah] in the synagogue, [the Chachamim rule that a Kohen] may not [forego his right to be the first to read]

b)[line 31]דאתו לאינצוייD'ASU L'INTZUYEI- for they will come to fight [over who truly deserves to read first]

67)[line 34]רב הונא קרי בכהניRAV HUNA KARI B'CHOHANEI- Rav Huna read in [place of] the Kohanim

68)[line 36]נקטינןNAKTINAN- we have a tradition

69)[line 36]נתפרדה חבילהNISPARDAH CHAVILAH- lit. the bundle becomes unraveled; i.e., a) no Levi reads from the Torah (RASHI, first explanation); b) Leviyim and Yisraelim may read from the Torah in any order (RASHI, second explanation); c) a Levi reads second, and Yisraelim read every one of the other six Aliyos (TOSFOS DH Nispardah)

70)[line 38]פגמו של ראשוןPEGAMO SHEL RISHON- [people may assume that] the lineage of the first [Kohen] is in question [and a second one was therefore called in his stead]

71)[line 38]פגם שניהםPEGAM SHENEIHEM- [people may assume that] the lineage of [either of] the two [Leviyim] is in question [since either the first Levi was not truly a Levi and a second one was therefore called in his stead, or the first was a Levi and the second was really a Yisrael called to read in his proper place]

72)[line 42]ממזרתMAMZERES - Illegitimate Offspring

(a)A Mamzer/Mamzeres is the child of a union prohibited by the Torah. Not all unions prohibited by the Torah result in a Mamzer. Rebbi Yehoshua rules that a Mamzer is born only from those unions punishable by Misas Beis Din (the death penalty). Rebbi Shimon ha'Timni maintains that a Mamzer results from even those unions punishable by Kares (see Background to 55:42). According to Rebbi Akiva, even those unions prohibited by a negative commandment (a Lav) produce a Mamzer (Mishnah, Yevamos 49a). Within the opinion of Rebbi Akiva, there are those Tana'im who insist that he includes only those Lavim which prohibit incestuous relationships (ibid.), those who maintain that it includes all Lavim, and those who assert that even those unions prohibited by a positive commandment (an Asei) produce a Mamzer (with the exception of a Kohen Gadol who has relations with a non-virgin; Kesuvos 30a). The Halachah follows the opinion of Rebbi Shimon ha'Timni (Yevamos ibid.).

(b)A Jew or Jewess of unsullied lineage may not marry a Mamzer/Mamzeres. Mamzerim may, however, marry each other as well as converts (MISHNAH Kidushin 69a). Whether or not a possible (Safek) Mamzer/Mamzeres may marry each other or Jews of unsullied lineage is the subject of both Tana'ic and Amora'ic dispute (see Yevamos 37a and Kidushin 73a, 74a).

73)[line 42]נתינהNESINAH - - a member of the nations prohibited from marrying Jews (NESINIM)

(a)Every member of the seven nations who inhabited Eretz Yisrael prior to the arrival of Klal Yisrael must be killed (Devarim 20:16). After Yehoshua led Klal Yisrael into the land, he was approached by a nation claiming to be from a far-off land who wished to convert. After they were accepted as converts, it was discovered that they were actually Giv'onim. The Giv'onim were a sub-nation of the Chivi, one of the seven nations indigenous to Eretz Yisrael. "And the people of Yisrael did not smite them, for the princes of the congregation had sworn to them..." (Yehoshua 9:18). Rebbi Yehudah maintains that since this oath was taken in public, it was irrevocable. The Rabanan understand that the oath of peace that Yehoshua had undertaken was not valid since it was uttered under a false pretense. However, Yehoshua felt that to dishonor it would be a Chilul HaSh-m (a desecration of HaSh-m's honor). Yehoshua therefore assigned them the tasks of chopping wood and drawing water for the Korbanos that were offered upon the Mizbe'ach (Yehoshua 9:3-27). Since Yehoshua "gave them over" - "va'Yitenem" (Yehoshua 9:27) to these tasks, they came to be known as "Nesinim."

(b)The Gemara (Yevamos 79a, based on Devarim 29:10) reveals that this same scene had played out earlier, when the Giv'onim had approached Moshe Rabeinu in the desert. Moshe, too, appointed them to the tasks of woodchoppers and water drawers. Moshe Rabeinu instituted a decree addressing the Nesinim of his generation, and Yehoshua extended it to apply as long as the Beis ha'Mikdash was in existence. David ha'Melech further extended it to last for all time, due to the cruelty that they exhibited. Kindness and empathy are integral and basic Jewish traits (Yevamos 79a).

(c)Nesinim are prohibited from marrying a Jew of legitimate lineage. They are limited to converts, Mamzerim (those born from a union prohibited by the Torah and punishable by Kares), and other Nesinim. RASHI (to Kesuvos 29a and elsewhere) maintains that this is a result of the decree of Moshe Rabeinu. This prohibition is therefore of Rabbinic origin. TOSFOS contend that the decree only addressed their servitude. Since they are of the seven nations who inhabited Eretz Yisrael, it is prohibited to marry them mid'Oraisa even if they convert (Yevamos 76a).

74)[line 42]נסיבNASIV- he married

75)[line 42]פסליה לזרעיהPASLEI L'ZAR'EI- he invalidated his children [since the child of a Levi and a Mamzeres or Nesinah has the status of an illegitimate Yisrael as opposed to that of an illegitimate Levi]

76)[line 43]חלוצהCHALUTZAH - a woman released form levirate marriage (YIBUM / CHALITZAH)

(a)Should a married man die without children, his widow is not then free to marry whomever she pleases. The brothers of her deceased husband have a Mitzvah to perform Yibum (levirate marriage); that is, they are obligated to marry her (Devarim 25:5-10). If the deceased has more than one brother, the oldest brother is offered the Mitzvah of Yibum first (Yevamos 24a).

(b)If the brother(s) does not wish to carry out this Mitzvah, he must perform Chalitzah. This is a procedure in Beis Din which dissolves the ties binding the widow to her brother(s)-in-law (known as "Zikah"), thus allowing her to marry anyone else. One of the brothers must appear together with his widowed sister-in-law before a Beis Din of three and state, "I do not wish to marry her." His sister-in-law then approaches him, removes his right sandal, and spits on the ground in front of him. She then declares, "This is what shall be done to the man who will not build his brother's family." After this she is free to marry whomever she wants.

(c)The Chachamim prohibited a Kohen from marrying a woman who has undergone Chalitzah (a "Chalutzah") due to her similarity to a Gerushah (divorcee).

77)[line 43]אחליה לזרעיהACHLEI L'ZAR'EI - he has caused his offspring to be rejected from the Kehunah (CHALAL / CHALALAH)

(a)CHALAL:

1.A Kohen may not marry a divorcee, Zonah (see Background to Yevamos 81:4) or Chalalah (see below) (Vayikra 21:7). A Kohen Gadol, in addition to these women, may not marry a widow (Vayikra 21:14). The Rabanan prohibited all Kohanim from marrying a Chalutzah (see above, entry #76). A male child born of one of these forbidden unions is called a "Chalal," and he is not a Kohen. The son of a Chalutzah is a Chalal mid'Rabanan.

2.A Chalal receives neither the limitations nor the benefits of Kehunah. Some examples of this are:

i.He may not perform the Avodah (Divine Service) in the Beis ha'Mikdash;

ii.He may not eat Terumah or Kodshim (sacrificial meat) reserved for Kohanim (Terumos 8:1);

iii.He is not restricted as Kohanim are with regard to whom he may marry;

iv.He may become Tamei through contact with or being under the same roof as a corpse.

(b)CHALALAH:

1.A divorcee or Zonah who has relations with any Kohen - or a widow who has relations with a Kohen Gadol - becomes a "Chalalah." Any female children born of such a union are also Chalalos. In addition, any Jewish woman who has relations with a Chalal becomes a Chalalah, notwithstanding that which such a relationship is perfectly permissible.

2.A Chalalah may not marry a Kohen. Should a Kohen and Chalalah marry (and have relations), they both receive Malkos (thirty-nine lashes). Normally, the daughter of a Kohen may eat Terumah as long as she is not married to or has children from a non-Kohen. If, however, she is married to a Kohen or has children from him, than she may eat Terumah even if she is not the daughter of a Kohen. A Chalalah in any of these situations may not eat Terumah (Yevamos 69a).

(c)A Kohen Gadol must marry a Besulah (virgin) (Vayikra 21:13). This is a Mitzvas Asei (positive commandment), which is less severe than a negative one such as those forbidding him from marrying a divorcee, Zonah, etc. Should a Kohen Gadol transgress this Asei and marry a Be'ulah (one who has had relations), the Chachamim maintain that she neither becomes a Chalalah nor are the resulting offspring Chalalim. Rebbi Eliezer ben Yaakov rules that they are, and the Halachah follows his opinion (Yevamos 59b-60a).

78)[line 43]סוף סוף, לוי מי קא הוי?SOF SOF, LEVI MI KA HAVEI?- (the Gemara answers) if indeed [the second Kohen was really a Chalal], would he be a Levi [and so be called to read from the Torah after the first Kohen]?

79)[line 43]למאן?L'MAN?- for whom [is this decree intended]?

80)[line 43]יושביןYOSHVIN- those who [remain] seated [until the end of the Torah reading]

81)[last line]הא קא חזו ליה!HA KA CHAZU LEI!- they see that [the first Kohen counted for the seven Aliyos, as there were only six called in addition to him]!

82)[last line]בני גלילאBNEI GELILA- the residents of the Galilee, north of Megido

83)[last line]אחריהן מי קוראין?ACHAREIHEN MI KORIN?- [in what order] are those [five Yisraelim] who come to read after [the Kohen and Levi] called?

OTHER D.A.F. RESOURCES
ON THIS DAF