[6a - 33 lines; 6b - 49 lines]

1)[line 3]" ""VELA'SE'ES VELA'SAPACHAS"- "For the Se'es and for the subsidiary [mark of Tzara'as]" (Vayikra 14:56).

2)[line 3] SAPACHAS TEFEILAH LA'SE'ES- the subsidiary [mark of Tzara'as] is subordinate to the Se'es

3a)[line 28]PASUCH - variegated; [a mark of Tzara'as, the color of which is a] mixed [combination of white and red] (NEGA'IM: NEGA LAVAN ADAMDAM)

(a)See Background to Shevuos 2:4.

(b)In addition to the white marks of Tzara'as, the Torah describes marks that are a mixture of white and red with regard to certain types of Tzara'as. The Torah calls the color of these marks Levanah Adamdemes (Vayikra 13:19, 24, 43) or Lavan Adamdam (Vayikra 13:42). Chazal learn (Toras Kohanim Tazri'a, Parashah 4:(6):3 and Parashah 5:11:1) that these Pasuch marks apply to all type of Tzara'as (see Background ibid. 2:4:b) and to all of the four white marks of Tzara'as (see Background ibid. 2:4:b). (That is, all four shades of white combine with red to produce Pasuch marks that are also Metamei Tum'as Tzara'as.)

b)[line 28]CHALUK- [a] distinguished, unvarying [shade of white]

4)[line 32] ADAMDAM SHEBA'ZEH VE'SHE'BA'ZEH- the red color [that is mixed with white] in this [color of white, i.e. snow] and in that [color of white, i.e. plaster] (this is a quote from the Mishnah in Nega'im (1:2) where Rebbi Akiva is responding to the words of Rebbi Yishmael, who rules that the Pasuch (mixture of red and white) marks of Tzara'as can be described as either wine diluted in snow (for the Pasuch Baheres) or blood diluted in milk (for the Pasuch mark, the white part of which is the color of plaster). Rebbi Akiva argues, claiming that each time we describe a Pasuch mark, the red color that is mixed in (with snow, plaster, etc.) is the color of diluted wine.)

5)[line 32] YAYIN HA'MAZUG B'MAYIM- diluted wine (lit. wine diluted in water)

6a)[last line] SHEL BAHERES AZAH K'SHELEG- [the Pasuch mark] of Baheres is as white as snow

b)[last line] SHEL SID DEIHAH HEIMENAH- [while the Pasuch mark, the white part of which is the color] of plaster is weaker than it (than the Pasuch Baheres)


7)[line 2]VE'HA'TANYA- and we learned a Beraisa that is a proof to this answer (the answer "Iyn Hachi Nami," i.e. that Rebbi Akiva rules that white wool is the mark second in whiteness to snow)

8)[line 2] ' LO SHE'AMAR REBBI AKIVA SHEL SID DEIHAH HEIMENAH ELA SHEL TZEMER DEIHAH HEIMENAH- (lit. Rebbi Akiva did not say that [the Pasuch mark] of plaster is weaker than it, rather, he said that [the Pasuch mark] of wool is weaker than it.) (a) Rebbi Akiva only listed plaster after snow as a response to Rebbi Yishmael (see above, entry #4); (b) Rebbi Nasan intends to change the Girsa in the Mishnah in the opinion of Rebbi Yishmael, also, that wool, and not plaster, is listed after snow (TOSFOS, 2nd explanation). In either case, Rebbi Akiva rules that white wool is the mark second in whiteness to snow, and that all colors mix with each other, and that they are not grouped into Avos and Toldos.

9)[line 4] U'MENALAN D'VAHERES AZAH- and from where do we learn that Baheres is the whitest mark? (RASHI)

10)[line 5]" ""V'IM BAHERES LEVANAH HI..."- "And if a white Baheres it is" (Vayikra 13:4) - The Gemara interprets this verse as stating, "It (the Baheres) is white (i.e. the whitest possible mark of Tzara'as), and no other is [as] white."

11)[line 7]AMUKAH- [with a] sunken [appearance]

12)[line 7]" ""U'MAR'EHA AMOK MIN HA'OR"- "and its appearance is deeper (with a sunken appearance) than the skin (Vayikra 13:25).

13)[line 10]" ""[V']AL KOL HE'HARIM HA'RAMIM V'AL KOL HA'GEVA'OS HA'NISA'OS"- "And upon all the high mountains, and upon all the lofty hills" (Yeshayah 2:14).

14)[line 12]" [ ]""... V'AMAR 'SEFACHENI NA [EL ACHAS HA'KEHUNOS LE'ECHOL PAS LACHEM']"- "[And it shall come to pass that everyone that is left in your house shall come and bow down to him (the faithful Kohen of verse 35) for a small silver coin and a loaf of bread;] and shall say, 'Please attach me [to one of the [offices of the] Kohanim, so that I may eat a piece of bread']" (Shmuel I 2:36) - This verse was said to Eli the high priest. It shows that the word "Sefacheni," related to "Sapachas," connotes something of secondary or subordinate value.

15a)[line 14] NE'EMRAH LEVANAH BI'SE'ES- "white" is used to describe the mark of Se'es (Vayikra 13:10, 19)

b)[line 14] NE'EMRAH LEVANAH B'VAHERES- "white" is used to describe the mark of Baheres (Vayikra 13:4)

16)[line 17] B'MASNISA TANA- it is taught in a Beraisa

17)[line 17] HITIL HA'KASUV L'SAPACHAS BEIN SE'ES L'VAHERES- the verse placed the word "Sapachas" in between Se'es and Baheres

18a)[line 21] TZEMER NAKI BEN YOMO- white newborn lamb's wool

b)[line 21] SHE'MECHABNIN BO L'MEILAS- they tie a cloth around its wool (to keep it clean) using clasps (O.F. nosche - brooch, clasp) in order to make with it garments of fine wool.

19a)[line 23]MALCHEI- kings

b)[line 23]IPARCHEI- nobles or governors

20a)[line 29]MALKA- king

b)[line 29]ALKAFTA- a king of lesser standing than a Malka

21a)[line 29]ROFILA- (a) viceroy (RASHI); (b) a commander of troops (MUSAF HE'ARUCH)

b)[line 30] REISH GALUSA- the Exilarch, the leader of the Jews in Babylon

22a)[line 32] SHEVOR MALKA- King Shapur II, the king of Persia, who ruled 309-379 CE, during the Sassanid Dynasty.

b)[line 32]KEISAR- the Roman emperor

23)[line 33] HAI MINAIHU ADIF?- which one is greater (Shevor Malka or the Roman emperor)

24)[line 34] B'CHURSHA KA ACHIL LEI- (a) [in order to ask such a question,] he (i.e. Rav Papa) must be hidden in a forest [with no knowledge of current events] (RASHI); (b) [a person who asks such a question in Persia is asking for] a blow to the eye that will blind him, [which was the practice of the Persian kings when they punished their subjects for denigrating the king] (ARUCH, citing RAV HAI GA'ON)

25)[line 34] PUK CHAZI TIV'A D'MAN SAGI B'ALMA- go out and see whose renown is prevalent in the world, i.e. who is the current world power

26)[line 35]"[ , ;] ""[KEN AMAR, 'CHEIVASA REVI'AISA]... V'SEICHUL KOL AR'A, U'SEDUSHINAH V'SADEKINAH'"- "[Thus he (the Angel) said, 'The fourth beast shall be a fourth kingdom upon earth, which shall be different from all kingdoms,] and shall devour the whole earth, and shall trample it down, and break it into pieces'" (Daniel 7:23) - This vision refers to Rome, the "fourth kingdom."

27)[line 37] ROMI CHAYEVES- Rome, the wicked

28a)[line 38] GELIMA D'AMAR V'SHACHAKEI- a [new] cloak of wool and one that is worn out

b)[line 39] SADINA D'CHISNA V'SHACHAKEI- a [new] sheet (i.e. wrap) of linen and one that is worn out

29)[line 47] V'EIMA TERUMAH, SHE'HIZHIR V'ANASH? - But perhaps you will say that this refers to Terumah, for which the Torah wrote a prohibition and a punishment? (TERUMAH: MISAH B'YDEI SHAMAYIM)

(a)After a crop that is grown in Eretz Yisrael is harvested and brought to the owner's house or yard, he must separate Terumah Gedolah from the crop and give it to a Kohen (Bamidbar 18:12; Devarim 18:4). Although the Torah does not specify the amount to be given, the Rabanan set the requirement at approximately one fiftieth of the total crop. After Terumah is removed from the produce, one tenth of the produce that remains must be designated "Ma'aser Rishon," and given to a Levi (Bamidbar 18:21). The Levi, in turn, must separate one tenth of his Ma'aser Rishon as Terumas Ma'aser, to be given to a Kohen (Bamidbar 18:26).

(b)The produce may not be eaten until both Terumos have been removed, and it is known as Tevel. The punishment for eating Tevel is Misah b'Yedei Shamayim (Sanhedrin 88a).

30)[line 48] LO ASHKECHAN AVON MISAH D'CHAYAV ALEI KORBAN- we do not find a sin that is punishable with Misah bi'Yedei Shamayim (for intentional transgression) for which a person is liable to bring a Korban [Chatas] (for unintentional transgression)

31)[last line] KORBAN KAVU'A- a fixed sacrifice, i.e. a normal Korban Chatas, which does not vary with the means of the penitent, as opposed to the Chatas known as the "Korban Oleh v'Yored," which does vary based upon the means of the penitent (see Background to Shevuos 2:1:d)