[36a - 27 lines; 36b - 31 lines]

1)[line 1]סח בין תפילה לתפילהSACH BEIN TEFILAH LI'TEFILAH- one who spoke in between putting on the Tefilah Shel Yad and the Tefilah Shel Rosh

2)[line 8]מברך שתיםMEVARECH SHETAYIM- he recites two blessings [on the Tefilah Shel Rosh]

3)[line 10]וחוזר עליה מערכי המלחמהV'CHOZER ALEHA ME'ORCHEI HA'MILCHAMAH- and he returns, on account of it (his sin), from the regiments of the war (the army)

4)[line 18]אסברא ליASBERA LI- explained it to me

5)[line 22]ממשמש בהןMEMASHMESH BAHEN- he moves them slightly

6)[line 23]עד שתשקע החמהAD SHE'TISHKA HA'CHAMAH- until the sun sets

7)[line 23]עד שתכלה רגל מן השוקAD SHE'TICHLEH REGEL MIN HA'SHUK- until people (lit. feet) have gone) from the marketplace; i.e. until everyone has done home for the night

8)[last line]מצלו בהו באורתאMATZLU BEHU B'URTA- they prayed in the evening (Tefilas Arvis) wearing them (the Tefilin)


9)[line 2]ההוא פליגאHA'HI PELIGA- that source (the opinion of Rav Nachman) argues with the opinions of Rav Chisda and Rabah bar Rav Huna

10)[line 4]חולץCHOLETZ- to take off the Tefilin

11)[line 6]לילה זמן תפיליןLAILAH ZEMAN TEFILIN- the Mitzvah of Tefilin applies also at night

12)[line 8]דמהיכא דממעטא שבתDEME'HEICHA D'MIMA'ATA SHABBOS- for from the same verse that excludes Shabbos

13)[line 13]נפקא ליהNAFKA LEI- [actually, Rabah bar Rav Huna rules that Lailah Zeman Tefilin;] he excludes it (Shabbos) [through the same teaching as Rebbi Akiva]

14)[line 17]שהן גופן אותSHE'HEN GUFAN OS- that they themselves are a "sign" (a special reminder of the covenant between HaSh-m and Yisrael)

15)[line 19]כל מקום שנאמר השמר פן ואל אינו אלא לא תעשהKOL MAKOM SHE'NE'EMAR HISHAMER PEN V'AL EINO ELA LO SA'ASEH- every verse that contains one of the words, "Hishamer," "Pen" or "Al" is a negative commandment

16a)[line 22]השמר דלאו לאוHISHAMER D'LAV LAV- the word "Hishamer" associated with a prohibition is a negative commandment

b)[line 22]והשמר דעשה עשהHISHAMER D'ASEH ASEH- the word "Hishamer" associated with an action is a positive commandment

17)[line 23]לשמרןL'SHAMRAN- to protect them

18)[line 24]וחשךV'CHASHACH- and it became dark

19)[line 25]וחזיתיה לדעתיהV'CHAZISEI L'DA'ATEI- and I realized that he was of the opinion [that there was another reason for him wearing his Tefilin besides l'Shamran]

20)[line 25]הלכה ואין מורין כןHALACHAH V'EIN MORIN KEN- this is the Halachah, but if an individual asks this question (even a Talmid Chacham) we do not give him this ruling. If someone acts in accordance with this ruling, we need not correct him.

21)[line 26]למשמשL'MASHMESH- to move them slightly to keep one's mind on them

22)[line 27]ציץTZITZ

The Tzitz is one of the eight Bigdei Kehunah of the Kohen Gadol. It is a thin gold plate on which is written "Kodesh la'Sh-m," and is worn on the forehead (Shemos 28:36-38; see Charts to Shabbos 63b). The Kohen Gadol is required to constantly keep his mind on it.

23)[line 27]אזכרהAZKARAH- any name of HaSh-m

24)[line 29]אף יסדה ארץ וימיני טפחה שמים ידי"AF YADI YASEDAH ERETZ, VI'YEMINI TIPECHAH SHAMAYIM; [KOREI ANI ALEIHEM, YA'AMDU YACHDAV.]"- "My hand also has laid the foundation of the earth, and My right hand has spanned the heavens; [when I call to them, they stand up together.]" (Yeshayah 48:13)

25)[line 30]"ידה ליתד תשלחנה וימינה להלמות עמלים [והלמה סיסרא מחקה ראשו ומחצה וחלפה רקתו]""YADAH LA'YASED TISHLACHNAH, VI'YEMINAH LE'HALMUS AMELIM; [V'HALMAH SISRA MACHAKAH ROSHO, U'MACHATZAH V'CHALFAH RAKASO]" - "She stretched her hand to the peg and her right hand to the laborer's hammer; [she hammered Sisra, severed his head, and smashed and pierced his temple.]" (Shoftim 5:26) (Yael Kills Sisra)

(a)After the death of the Shofet (judge; leader of Klal Yisrael) Ehud Ben Geira, Bnei Yisrael grew lax in their observance of Torah and Mitzvos. In order to stimulate the nation to Teshuvah, HaSh-m allowed King Yavin of Chatzor to attack and subjugate them. After twenty years of oppression under the iron fist of his cruel general Sisra, Bnei Yisrael finally repented and cried out to HaSh-m for relief.

(b)As they were now worthy of redemption, HaSh-m informed Devorah the prophetess that if Bnei Yisrael would wage war against Sisra, they would be successful. Together, she and Barak ben Avino'am (her husband, acting as general) led Bnei Yisrael to victory, following a flash flood which HaSh-m first brought to Nachal Kishon (the wadi of Kishon, through which a river flowed) to wipe out much of Sisra's army along with all 900 of his iron chariots. Sisra escaped the battlefield, only to meet his end at the hand of Yael, wife of Chever ha'Keini. The account of this battle and the glorious Song of Devorah that it inspired are recorded in Shoftim 4-5.

(c)Sisra's army fell miraculously, as if the angels were fighting on behalf of Yisrael. The Chachamim explain that HaSh-m caused the stars to heat up their suits of armor so that they would enter the wadi of Kishon to cool down. A miracle occurred and the water of the river swept them away and they drowned. Simultaneously, HaSh-m kept His word to the fish of the Yam Suf: When He ordered the sea to cast the corpses of the Egyptians onto dry land, the fish were deprived of their fodder, and He promised that a time would come when He would repay them. The fish now received their long-awaited meal.

(d)Yisrael, under the leadership of Devorah and Barak, miraculously annihilated the army of Sisra, in spite of his 900 iron chariots. Sisra fled on foot and arrived at the tent of Chever ha'Keini (a descendent of Yisro), who was neutral, where he was greeted by his righteous wife, Yael, who invited him into the tent. To drain his strength completely, she allowed him to be intimate with her seven times, as the Gemara explains. Following that, she gave him milk, which made him drowsy. When he fell asleep, she took one of the tent-pegs and hammered it into his skull, killing him instantly. The commentaries explain that she used a tent-peg, rather than Sisra's sword, because a woman is forbidden to wield weapons (since they are considered the apparel of men). When, a short while later, Barak came looking for Sisra, Yael was able to show him the corpse of the enemy general.

(c)Sisra's mother, meanwhile, was peering anxiously out of her window, wondering why her warrior son was so long in returning from the battlefield. The wives of the generals reassured her that the delay was due to the division of the vast amount of spoil that they surely captured from the defeated Jewish army, and due to his choosing from the beautiful Jewish maidens, as the verse relates. The real reason for her son's failure to arrive was Yael's act on behalf of the Jewish people.

26)[line 31]"למה תשיב ידך וימינך? מקרב חיקך כלה!""LAMAH SASHIV YADECHA VI'YEMINECHA? MI'KEREV CHEIKECHA CHALEH!"- "Why do you withdraw Your hand and Your right hand? Take it out of Your bosom!" (Tehilim 74:11)