[61a - 52 lines; 61b - 46 lines]

1)[line 1]ברייBARYEI- healthy people

2)[line 1]בני עינניBNEI AINANEI- children with large eyes

3)[line 2]כווריKAVREI- fish

4)[line 2]בני חינניBNEI CHINENEI- charming children

5)[line 2]כרפסאKARPESA- (O.F. apie) smallage, wild celery (that grows in river beds)

6)[line 3]בני זיותניBNEI ZIVTANEI- beautiful (radiant) children

7)[line 3]כוסברתאKUSBARTA- (O.F. allendre) coriander

8)[line 4]בישרניBISRANEI- fleshy

9)[line 5]דשבור מלכאSHEVOR MALKA- King Shapur II, the king of Persia (ruled 309-379 CE, during the Sassanid Dynasty)

10)[line 6]בריש ריחניB'REISH REICHANEI- at the head of the spices; she was the sweetest smelling of all

11)[line 7]בדק לןBADAK LAN- [Rav Huna bar Chinena] tested us

12)[line 11]דלאו אורחהD'LAV ORCHAH- that she is not accustomed; it is not the accepted practice in her family

13)[line 17]מהכא כי היא היתה אם כל חיME'HACHA: KI HI HAYESAH EM KOL CHAI- the Gemara is learning from the verse that marriage is for the benefit of the woman ("l'Chayim"), and not for her detriment (RASHI MAHADURA KAMA, cited in the Shitah Mekubetzes; see MAHARSHA for another approach)

14)[line 20]עיילית לך איתתא בחריקאיAILIS LACH ITESA B'CHARIKA'I- I brought you a woman in my stead

15)[line 21]הא טרחא לדידי ולדידהHA TARCHA L'DIDI UL'DIDAH- she works for me and for herself

16)[line 26]אורחי ופרחיORCHEI U'FARCHEI- guests and passersby

17)[line 32]כיון שראויה להכניסKEIVAN SHE'RE'UYAH L'HACHNIS- (a) if she brought a large enough dowry to buy maidservants even if her dowry did not actually include maidservants (RASHI); (b) if she was from a social standing that it would have been proper for her to have maids rather than work (RITVA)

18)[line 34]שצמצמה לו משלהSHE'TZIMTZEMAH LO MI'SHELAH- if she scrounged from her allowance to be able to afford maidservants

19)[line 43]מחלפא ליה דביתהו בידא דשמאלאMECHALFA LEI D'VIS'HU B'YADA DI'SEMALA- his wife switched to serve him left-handed

20)[line 43]אפומא דכובאA'PUMA D'CHUVA- [rather than place the drink directly in front of him she placed it] on top of an open cask

21)[line 43]אבי סדיאBEI SADYA- on a cushion

22)[line 44]אשרשיפאA'SHARSHIFA- on a chair or footstool

23)[line 44]משהין בפני השמשMASH'HIN BIFNEI HA'SHAMASH- one may refrain from feeding the waiter until after the meal

24)[line 46]תבשילא דארדיTAVSHILA D'ARDEI- a mushroom dish

25)[line 46]איסתכניISTAKNI- I would have become dangerously ill

26)[line 47]גרגלידי דליפתא בחלאGARGELIDEI D'LIFTA B'CHALA- scalloped turnips in vinegar

27)[line 48]תמרתא דהנוניתאTAMARTA D'HANUNISA- a juicy date

28)[line 48]קיוהאKIYUHA- pungency

29)[line 49]ספי מכל מינא ומינאSAFI MI'KOL MINA U'MINA- he permitted the waiter to eat from each type of food

30)[last line]אזגור מלכאIZGUR MALKA- King Yazdegerd I, the king of Persia (ruled 399-420 CE, during the Sassanid Dynasty)

31)[last line]אטורנגא דמלכאA'TURNAGA D'MALKA- the royal servant in charge of meals


32)[line 1]דחוור אפיהD'CHAVAR APEI- his face went pale

33)[line 3]מאן דעביד הכי פסילMAN D'AVID HACHI PASIL L'MA'ACHAL D'MALKA- he who makes such food is unworthy of preparing food for the king

34)[line 5]דבר אחר חזאי ביהDAVAR ACHER CHAZA'I BEI- I saw the meat of a pig [diseased with Tzara'as] in it

35)[line 9]חזאי רוח צרעת דקא פרחה עילויהCHAZAI RU'ACH TZARA'AS D'KA PARCHAH ILAVEI- I saw that the spirit of Tzara'as had come over Mar Zutra

36)[line 10]רומאהROMA'AH- a Roman

37)[line 11]רימניRIMNEI- berries

38)[line 11]פלי ואכל קמהPALI V'ACHAL KAMAH- he cracked them open and ate them in front of her

39)[line 12]כל מיא דצערי לה בלעתיהKOL MAYA D'TZA'ARI LAH BELATEI- she swallowed all the saliva (that she had salivated by seeing him eat)

40)[line 13]עד דזג להAD D'ZAG LAH- her face and stomach swelled until they were transparent

41)[line 13]אי מסינא לך מינסבת ליIY MASINA LACH, MINSAVAS LI?- if I will heal you, will you marry me?

42)[line 16]תוף שדאי תוף שדאיTUF SHADA'I TUF SHADA'I- spit it out

43)[line 16]עד דנפקא מינה כי הוצא ירקאAD D'NAFKA MINAH KI HUTZA YARKA- until she threw up a substance that resembled a dark green palm leaf

44)[line 17]ואתסיאתV'ITSI'AS- and she was cured

45)[line 19]לעמוד לפני אביוLA'AMOD LIFNEI AVIV- to stand before [and serve] his father

46)[line 23]מסריח את הפהMASRI'ACH ES HA'PEH- causes bad breath

47)[line 24]ומשרבט את השפתיםU'MESHARBET ES HA'SEFASAYIM- causes the lips to swell

48)[line 24]בכיתנא רומאהB'KISNA ROMA'AH- with Roman flax

49a)[line 27]שפודSHEFUD- a spit. A spit that was used on Yom Tov becomes Muktzah. Rav Malchiyo permits moving it indirectly to the side.

b)[line 27]שפחותSHEFACHOS- maidservants. Rav Malchiyo (or Rav Malchiya, according to Rav Papa) rules that the Halachah follows the opinion of Rebbi Eliezer quoted in the Mishnah in Kesuvos (5:5, Daf 59b), that even a bride who brings one hundred maidservants into the new household must do productive physical work, because idleness only leads to immorality.

c)[line 27]וגומותV'GUMOS- and hair follicles, cavities. Rav Malchiyo rules (Nidah 52a) that if a young woman has two hair follicles, whether they have hair in them or not, she is considered an adult.

50a)[line 27]בלוריתBELURIS- the long hair grown at the back of the head by the Romans and Greeks in honor of their gods, that was offered to their gods once a year. Rav Malchiya qualified the Beraisa (Avodah Zarah 29a) explaining that the distance around the Beluris that must be left by a Jewish barber cutting an idol worshipper's hair is three Etzba'os (fingerbreadths).

b)[line 27]אפר מקלהEFER MAKLEH- ashes from burned wood. Rav Malchiya prohibited placing Efer Makleh on a wound because of its similarity to tattooing (Makos 21a).

c)[line 27]וגבינהV'GEVINAH- and cheese. Rav Malchiya explained (Avodah Zarah 35b) that the reason for the prohibition of the Mishnah (ibid. 29b) against cheeses made by Nochrim is because they smear pig fat on them.

51)[line 28]וסימנך מתניתא מלכתאV'SIMANACH MASNISA MALKESA- the Siman for you to know which statements were made by Rav Malchiya and which by Rav Malchiyo is as follows: those Halachos that are mentioned in a Mishnah or Beraisa were stated by Rav Malchiya, (a) and the other three Halachos were stated by Rav Malchiyo (RASHBAM, cited by TOSFOS DH Ika), (b) as well as the Halachic teaching regarding Efer Makleh. Only the Halachos of Shefud and Gumos were stated by Rav Malchiyo (RASHI, RABEINU TAM, cited by TOSFOS DH Ika)

52)[line 30]דמיטללא בגורייתא קיטנייתא ונדרשירD'MITALELA B'GURYASA KITNAYASA U'NEDARSHIR- that if she keeps herself occupied with pet puppies and games [she will not go insane but she may become licentious]

53)[line 30]המדיר את אשתו מתשמיש המטהHA'MADIR ES ISHTO MI'TASHMISH HA'MITAH- one who makes a Neder prohibiting relations with his wife

54)[line 33]הטייליןHA'TAYALIN- (the definition of this phrase is discussed on Daf 62a)

55)[line 33]החמריםHA'CHAMARIM- the donkey drivers

56)[line 34]הגמליםHA'GAMALIM- the camel drivers

57)[line 34]הספניםSAPANIM- the sailors


(a)In Vayikra 12:1-8 the Torah discusses the laws of Tum'ah and Taharah after childbirth. After a woman gives birth, she must wait for a certain amount of time before she can enter the Beis ha'Mikdash or eat Kodshim. That time period is divided into two stages: 1. During the initial stage, she has the status of a Nidah (even if she had not seen any blood). If she gave birth to a male, this lasts for seven days. If a female was born, this stage lasts for two weeks. At the end of this period, she may go to the Mikvah after nightfall. After she has gone to the Mikvah, she is permitted to eat Terumah, if she is the wife of a Kohen. 2. During the second stage, any blood that she sees does not give her the status of a Nidah as it normally would. The blood that she sees during this period is called Dam Tohar. Nevertheless, during this period, she may not eat Kodshim or enter the Beis ha'Mikdash. This lasts for thirty-three days for a male, and sixty-six days for a female. Thus, the total waiting period for a male is forty days and for a female, eighty days.

(b)At the end of the above two stages, the woman may eat Kodshim and enter the Beis ha'Mikdash after she brings a Korban Yoledes. The Korban includes a male sheep as an Olah and a turtledove or a common dove as a Chatas. If she could not afford a sheep, she brings 2 turtledoves or 2 common doves, one as an Olah and one as a Chatas. (The current practice is to consider a woman a Nidah even during the period of Dam Tohar - see Insights to Nidah 25a.)

59)[line 36]מנדהMI'NIDAH (NIDAH)

By Torah Law, a woman who has her period is a Nidah for seven days. It makes no difference whether she saw blood only one time or for the entire seven days. At the end of seven days, after nightfall, she immerses in a Mikvah to become Tehorah.

(The current practice is to consider all women who have a show of blood to be a Zavah and therefore they must have seven clean days before they go to the Mikvah.

60)[line 37]דהוא גרים להD'HU GARIM LAH- he caused her [abstinence]

61)[line 38]מחלוקת במפרשMACHLOKES B'MEFARESH- the argument [between Beis Shamai and Beis Hillel] is only when the husband set an explicit time limit [to his Neder]

62)[line 38]אבל בסתםAVAL BI'STAM- but if the Neder was open-ended he must divorce her immediately

63)[line 41]יעמיד פרנסYA'AMID PARNAS- he must appoint a benefactor [to provide her with sustenance]