[86a - 40 lines; 86b - 36 lines]
1a)[line 3]אין מפטירין אחר הפסח אפיקומןEIN MAFTIRIN ACHAR HA'PESACH- one may not conclude following the Korban Pesach
b)[line 3]אפיקומןAFIKOMAN- The Gemara (119b) records two interpretations of this word. 1. According to the opinion of Rav it means, "Remove your utensils in order to continue eating with a different Chaburah!" According to Rav, "Afikoman" is a contraction of the two Aramaic words "APIKu MANaichu" - "bring out your utensils." 2. According to the opinion of Shmuel, Rav Chanina bar Shila, and Rebbi Yochanan it means, "Bring out types of sweet treats!" According to them, "Afikoman" is a contraction of the Aramaic words "APIKu MINei Mesikah" - "bring out types of sweets" (RASHBAM; for a more in depth treatment of the various opinions of how to translate the word Afikoman, see Insights to Pesachim 119:2). The question of our Gemara is based upon the interpretation of Rav.
2)[line 5]כאן שלא בשעת אכילהKAN SHE'LO B'SHE'AS ACHILAH- the reading of Hallel, which follows the eating of the Pesach, need not be in the same place where the Chaburah ate the Korban
3)[line 10]שבועSHAVU'A- seven-year Shemitah cycle
4)[line 11]מה היא צריכהMAH HI TZERICHAH- what [maintenance] it requires. From this statement we see that the upper levels of the Azarah do have the same status as the Azarah.
5)[line 12]מהיכל ניקום וניתיב איניש?ME'HEICHAL NEIKUM V'NEISIV INISH?- is it possible to ask a question from the Heichal?
6)[line 13]"ויתן דוד לשלמה בנו את תבנית האולם ואת בתיו (ואת) וגנזכיו ועליותיו וחדריו הפנימים ובית הכפורת""VA'YITEN DAVID LI'SHLOMO VENO ES TAVNIS HA'ULAM V'ES BATAV (V'ES GANZAKAV) [V'GANZAKAV] VA'ALIYOSAV VA'CHADARAV HA'PENIMIM U'VEIS HA'KAPORES"- "And David gave his son Shlomo the body of the Ulam, along with its houses, its treasuries, its upper chambers, its inner rooms, and the place of the [ark with its] covering" (Divrei ha'Yamim I 28:11)
7)[line 14]"הכל בכתב מיד ה' עלי השכיל כל מלאכות התבנית""HA'KOL BI'CHSAV MI'YAD HASH-M ALAI HISKIL; KOL MAL'ACHOS HA'TAVNIS"- "All [the form of the Ulam and its various components] is in writing by the hand of Hash-m who enlightened me regarding all the works of these forms" (Divrei ha'Yamim I 28:19). From the juxtaposition of the first verse, which specifically mentions the upper chambers, and the second verse, which describes every part of the Beis ha'Mikdash mentioned as having been built as per the clear instructions of Hash-m, we see that the upper chambers of the Heichal/Ulam were Kadosh.
8)[line 15]הלשכותHA'LESHACHOS- chambers
9)[line 15]פתוחות לחולPESUCHOS L'CHOL- open to the non-sanctified area, Har ha'Bayis
10)[line 16]שוין לקרקע עזרהSHAVIN L'KARKA AZARAH- on the same level as the ground-level of the Azarah [which was raised higher than the rest of Har ha'Bayis by a series of steps]
11)[line 18]מחילותMECHILOS- tunnels
12)[line 19]וגגו קודשV'GAGO KODESH- this is the continuation of the statement of Rebbi Yehudah just quoted
13)[line 21]גגין הללוGAGIN HALALU- these roofs (of the Azarah and its chambers)
14)[line 22]לאותן ב' אמותL'OSAN SHTEI AMOS- That which the roofs are Kodesh is true only inasmuch as they may be used to place items which have Kedushah there.
15)[line 22]ב' אמותSHTEI AMOS- two measuring sticks the length of an Amah
16)[line 23]שושן הבירהSHUSHAN HA'BIRAH- a carving in the shape of Shushan, capital of Persia, located on top of the eastern gate of the Azarah. This relief held such a prominent location to serve as a reminder to Klal Yisrael either not to repeat the sins which had led to the seventy-year Galus in Persia, or that they were still under the subjugation of the King of Persia (Menachos 98a).
17)[line 24]של משהSHEL MOSHE- [the Amah] of Moshe (which was exactly six Tefachim long)
18)[line 26]אחת קטנהACHAS KETANAH- one small one (that is, the Amah of Moshe)
19)[line 26]שיהיו האומנין נוטליןSHE'YIHEYU HA'UMNIN NOTLIN- so that the craftsmen should buy [from Hekdesh]
(a)It is forbidden to derive any personal benefit from that is Hekdesh, as the Torah states, "Lo Suchal le'Echol bi'Sh'arecha... v'Chol Nedarecha Asher Tidor" - "You may not eat in your settlements... and your pledges [to Hekdesh] that you will pledge" (Devarim 12:17) (RAMBAM Hilchos Me'ilah 1:1-3). The minimum amount of benefit for which one transgresses this prohibition is a Perutah's worth.
(b)If someone benefited from Hekdesh intentionally, he is liable to receive Malkus (according to the Rabanan; according to Rebbi he is liable for Misah b'Yedei Shamayim). In addition, he must pay Hekdesh for the benefit which he received; however, the object from which he benefited remains Hekdesh.
(c)If someone benefited from Hekdesh unintentionally, he must bring a Korban known as a Korban Me'ilah. He must then reimburse Hekdesh the value of his benefit plus an additional fifth (of the ensuing total, equal to a quarter of the original value). The object then loses its Kedushah. This is true of any object which has the status of Kedushas Damim (i.e. it itself will not be used by Hekdesh, but rather its value is consecrated to Hekdesh). An object which has the status of Kedushas ha'Guf (i.e. an object with intrinsic Kedushah, such as the utensils used in the Beis ha'Mikdash or a live animal pledged to be offered as a Korban) does not lose its Kedushah under any circumstances (Rosh Hashanah 28a).
21a)[line 28]אחת לכספא ודהבאACHAS L'CHASPA V'DAHAVA- one (the smaller of the two) for [when the craftsmen would sell] silver and gold [which is expensive]
b)[line 28]ואחת לבנינאV'ACHAS L'VINYANA- and one (the larger one) for [when the craftsmen would sell] building materials [which are less expensive]
22)[line 28]עובי החומהOVEI HA'CHOMAH- the thickness (i.e. the top) of the wall [of Yerushalayim, which is similar to a roof]
23)[line 30]בר שוראBAR SHURA- a low wall located behind a higher wall; a retaining wall
24)[line 30]"[חשב ה' להשחית חומת בת ציון; נטה קו, לא השיב ידו מבלע;] ויאבל חיל וחומה, יחדו אמללו""[CHASHAV HASH-M L'HASHCHIS CHOMAS BAS TZIYON; NATAH KAV, LO HESHIV YADO MI'BALE'A;] VA'YA'AVEL CHEIL V'CHOMAH, [YACHDAV UMLALU.]"- "[HaSh-m planned to destroy the wall of the daughter of Zion; He stretched out a line, He did not withdraw his hand from destroying;] He caused the Cheil and the wall to lament, [they languished together.]" (Eichah 2:8) - See next entry.
(a)Surrounding the Azarah courtyard (including the Ezras Nashim), ten Amos away from its outer wall, is a low wooden fence called the Soreg. The Soreg consists of woven wooden slats ten Tefachim high. The area between the outer wall of the Ezras Nashim and the Soreg is called the Cheil. Twelve steps, each one half-Amah high, in this area lead up to the Ezras Nashim.
(b)According to the Rambam, the Cheil is a retaining wall surrounding the Azaros. Parts of a wall which may be the wall to which the Rambam refers still may be observed today.
26)[line 31]שהיו אוכליןSHE'HAYU OCHLIN- that were eating [from a single Korban Pesach]
27)[line 32]הופכין את פניהם הילךHOFCHIN ES PENEIHEM HEILACH- [are allowed to] turn their faces in this direction
28)[line 33]המיחםHA'MEICHAM- the vessel containing hot water [which was used to dilute the wine]
29)[line 33]השמשHA'SHAMASH- a waiter
30)[line 33]קופץKOFETZ- he should close
31)[line 34]הכלהHA'KALAH- a newly-married bride
32)[line 38]שאכל כזית בצד התנורSHE'ACHAL K'ZAYIS B'TZAD HA'TANUR- who [mistakenly] ate a k'Zayis [of the Pesach] next to the oven [in which he was roasting it, thereby designating that area as the only one in which he may eat the Pesach - and even there, only until he leaves]
33)[line 3]יש אם למסורת / יש אם למקראYESH EM LA'MASORES/YESH EM LA'MIKRA
(a)The Torah is written without vowelization. Also, words that are written in some places with a "Vav" or a "Yud" may appear elsewhere without these letters; tradition determines the spelling of the word in each place. Due to these factors, certain words appear to be pronounced one way, but according to tradition are vowelized otherwise. Amora'im disagree as to which meaning - that which appears to be correct according to its spelling, or that which appears to be correct according to the way it is pronounced - is followed when deriving laws from the text. Some maintain that "Yesh Em la'Masores" - the verse is interpreted based upon the way it appears in its written state. Others are of the opinion that "Yesh Em la'Mikra" - the verse is interpreted based upon the way that it is read.
(b)The verse states regarding the Korban Pesach, "b'Vayis Echad Ye'achel" - "It must be eaten in one house." This clearly refers to the Pesach itself, and we learn that it may not be eaten in two places. However, the word appears as "Yochal" - "he may eat." According to the traditional spelling, we see that it is one individual who may not eat in two places, but the Korban itself may be split into two groups.
34)[line 4]נפרסה מחיצהNIFRESAH MECHITZAH- a partition was spread
35a)[line 11]קא פשיט ליה מפשטKA PASHIT LEI MIFSHAT- related the previous Halachic statement as fact [as the Gemara has just quoted it]
b)[line 12]ותיבעי לך איבעיאV'TIBA'I LACH IBAYA- why do you not ask it as a question?
36)[line 19]ניתיב מר אפוריאNEISIV MAR A'PURYA- "Have a seat on the bed, Sir" (The custom in that place was to recline while eating. Rav Huna himself was used to eating upon the floor or a seat.)
37)[line 19]קבליה בחד זימנאKIBLEI B'CHAD ZIMNA- he accepted it at once (i.e., he did not first politely refuse)
38)[line 20]שתייה בתרי זימניSHASYEI BI'TREI ZIMNEI- he drank it in two swallows
39)[line 22]בעל השם אניBA'AL HA'SHEM ANI- this is my name (and not merely a title); I have been known as "Rav Huna" since my youth
40)[line 26]מסרביןMESARVIN- one may refuse
41)[line 28]גרגרןGARGERAN- a glutton
42)[line 29]גסי הרוחGASEI HA'RU'ACH- those who are haughty
43a)[line 35]בכוסך קטןB'CHOSECH KATAN- regarding a cup as small as yours
b)[line 35]וכריסי רחבהU'CHREISI RECHAVAH- nor regarding a stomach as large as mine (see Bava Metzia 84a)
44a)[line 36]נכנסין בשלשהNICHNASIN B'SHELOSHAH- [whenever a group of people sits down to eat and expects to be served by a waiter, he need not serve them unless] they enter in a group of at least three together
b)[line 36]ויוצאין אפילו באחדV'YOTZ'IN AFILU B'ECHAD- but when they leave, [the waiter must continue to serve] even if only one remains
45a)[line 36]דעייל בעידנא דרגילי למיעלD'AYIL B'IDNA D'REGILI L'MEI'AL- that they neither begin earlier nor end later than is the prevalent custom
b)[line 37]דרגש בהו דיילאD'RAGASH BEHU DAILA- that the waiter is aware [that their custom is for individuals to sometimes linger alone at the end of the meal]