TA'ANIS 24 - The Daf for 3 Teves (tonight) has been dedicated in memory of Hagaon Rav Yisroel Zev Gustman ZT"L (author of "Kuntresei Shiurim") and his wife, Rebbetzin Sarah Gustman (daughter of Hagaon Rav Meir Bassin, Dayan in Vilna) in honor of the Rebbetzin's Yahrzeit. Sponsored by a number of Rav Gustman's Talmidim (Harav Avrohom Feldman, Michael Starr and Mordecai Kornfeld).

[24a - 53 lines; 24b - 54 lines]

1)[line 2]השולהHA'SHOLEH- one who fishes

2)[line 3]סנפיריוSENAPIRAV- its fins

3)[line 6]יוקרתYOKERES- also Yodkeres, (a disguised translation of Diospolis, which is Lydda or Lod)

4)[line 10]אגרי ליה אגירי בדבראAGRI LEI AGIREI B'DABRA- he had hired laborers [who were working] in the field

5)[line 10]נגה להוNAGAH LEHU- it became late

6)[line 11]כפינןKAFINAN- we are hungry (lit. we are starving)

7)[line 13]לא תינקטו בדעתייכוLO SINKETU V'DA'ATAICHU- do not hold it against me, i.e. do not suspect [that I planned to bring you your food this late]

8)[line 14]דסגאיD'SAGA'I- that I have been running, going

9a)[line 14]רחמנא לישבעךRACHMANA LISBA'ACH- the Merciful One should satiate you

b)[line 14]כי היכי דאשבען ברךKI HEICHI D'ASBE'AN BERACH- just like your son satiated us

10)[line 16]יאסףYE'ASEF- he should die

11)[line 17]דהויא כריא בהוצאD'HAVAH KARYA B'HUTZA- who was making a hole in the hedge

12)[line 20]כדהוו אגרי להKED'HAVU AGREI LEI- when people would hire her (his donkey)

13a)[line 21]ואי טפו להV'IY TAFU LAH- and if they added to her [wage, i.e. if they placed more money on her back than was due to Rebbi Yosi d'Min Yokeres]

b)[line 21]בצרי להBATZREI LAH- they deducted from her [wage, i.e. they placed less money on her back than was due to Rebbi Yosi d'Min Yokeres]

14)[line 24]הוו טשו מיניהHAVU TASHU MINEI- they would hide from him

15)[line 25]נדוניאNIDUNYA- dowry

16)[line 26]אשבעתיכו! במאי עסקיתו?ASHBATICHU! B'MAI ASKISU?- Tell me under oath! With what [case] are you dealing? i.e. for whom are you collecting money?

17)[line 27]העבודהHA'AVODAH- I swear (by the service of the Beis ha'Mikdash)

18)[line 28]ואסיקV'ASIK- and he brought it home

19)[line 28]שדייה באכלבאSHADYEI B'ACHLAVA- he threw it into the storehouse (of wheat)

20)[line 30]בבאBAVA- door

21)[line 30]בצינורא דדשאTZINORA D'DASHA- the door-hinge socket (a hole in the threshold)

22)[line 32]אוהבךOHAVCHA- the One Who loves you, your Creator

23)[line 35]שכן נתקעSHE'KEN NISKA- that is placed in such a [bad] position

24)[line 35]חלש דעתיהCHALASH DA'ATEI- he became upset or depressed

25)[line 38]בתרייהו גררינןBASRAIHU GERARINAN- we are drawn after them

26)[line 39]אושעיא זעירא דמן חברייאOSHAYA ZE'EIRA D'MIN CHAVRAYA- (a) Oshaya, the youngest of the scholars of the Yeshiva; (b) Oshaya Ze'eira, one of the students in the Yeshiva (RASHI Chulin 31a)

27)[line 39]"והיה אם מעיני העדה נעשתה לשגגה""V'HAYAH IM ME'EINEI HA'EDAH NE'ES'SAH LI'SHEGAGAH" - "And it shall be that if from the eyes of the congregation the thing (the sin) was performed by mistake, [then the congregation shall sacrifice a bull from the herd (i.e. in its third year) as a burnt-offering as a pleasant aroma for HaSh-m, and its flour-offering and drink-offering as prescribed, and one goat as a sin-offering" (Bamidbar 15:24) (THE EYES OF THE CONGREGATION)

(a)The Torah refers to the Sanhedrin as "the eyes of the congregation," RASHI explains, because they are the ones who enlighten the people and show them what to do.

(b)Another reason may be that it is the Chachamim, with their holy vision, who see and understand what others cannot.

28)[line 41]טרוטותTERUTOS- (a) tender, bleary; (b) round

29)[line 41]ורמו ליה סודרא בצואריהV'RAMU LEHU SUDRA B'TZAVAREI- and they placed a scarf around his neck

30)[line 42]בני מאתיהBNEI MASEI- the people of his city

31)[line 44]ונשא זיקאV'NASA ZIKA- and a wind blew (the Girsa of the Aruch is v'Nashav Zika, which is the more common form of this phrase. Rashi, however, contends that the two words mean the same thing.)

32)[line 45]דיירנא בקוסטא דחיקאDAYARNA B'KUSTA DECHIKA- (a) I live in a poverty-stricken hamlet (RASHI); (b) According to the Girsa B'KUSA DECHIKA - I live in a place called KUSA that has many poverty-stricken people (RABEINU GERSHOM, DIKDUKEI SOFRIM #7)

33)[line 48]מיקרי דרדקיMAKRI DARDEKEI- a teacher of young boys (who teaches them to read verses)

34)[line 49]פירא דכווריPIRA D'CHAVREI- (O.F. vivier - fish pond) ditches of fish; fisheries

35)[line 50]דפשעD'FASHA- who does not want to read

36)[line 50]משחדינא ליה מינייהוMESHACHDINA LEI MINAIHU- I bribe him with fish from those fisheries

37)[line 50]ומסדרינן ליהU'MESADRINAN LEI- and I prepare them (the fish) for him

38)[line 51]חבוטו מן גודא לארעאCHAVUTU MIN GUDA L'AR'A- (lit. throw him down from the wall to the ground) do not call me "Rav" anymore; I do not deserve the title

39)[last line]תנוייTENUYEI- learning


40)[line 2]האשה שכובשת ירק בקדירהHA'ISHAH SHE'KOVESHES YEREK BI'KEDEIRAH (YADOS L'TUM'AH)

(a)Any inedible part of a food that is used to hold the food (e.g. the stem of a fruit or a bone with meat on its end) is considered an extension ("Yad" or "handle") of the food. The Yad may bring Tum'ah to the food if it was touched by something Tamei. If the food was Tamei and the Yad touched food that was not Tamei, the Yad brings Tum'ah to the other food.

(b)A Yad does not combine with the food to make up the requisite Shi'ur of a Beitzah in order to receive Tum'ah (Uktzin 1:1).

(c)The woman mentioned here was pressing vegetables to eliminate their liquids so that they could be dried. As a result, the Yados, stems, of the vegetables broke off to the extent that one could not use them to pick up the food anymore. They therefore no longer bring Tum'ah to the food.

41)[line 3]זיתים שכבשן בטרפיהןZEISIM SHE'KAVSHAN B'TARPEIHEN- olives that were pressed with their leaves and stems

42)[line 4]הוייות דרב ושמואל קא חזינא הכאHAVAYOS D'RAV U'SHMUEL KA CHAZINA HACHA- I see here the difficult questions of Rav and Shmuel (my teachers), i.e. he did not understand these Mishnayos properly

43)[line 6]תליסר מתיבתאTELEISAR MESIVTA- (a) thirteen Yeshivos (RASHI), each with its own method of learning (TOSFOS Berachos 20a); (b) thirteen ways of learning the Mishnayos and Beraisos (RASHI ibid). Thirteen is not literal; the connotation is "many."

44)[line 7]שליף חד מסאנאSHALIF CHAD MESANA- take off one shoe

45)[line 7]ואנן קא צווחינןANAN KA TZAVCHINAN- we cry out

46)[line 8]וליכא דאשגח בןV'LEIKA D'ASHGACH BAN- and no One pays attention to us

47)[line 10]שאין דורן דומה יפהSHE'EIN DORAN DOMEH YAFEH- their generation is not worthy

48a)[line 12]פרצי בריפתאPARTZEI B'RIFTA- who were careless with bread, throwing it about

b)[line 13]כפנאKAFNA- famine

49)[line 15]ניעשייהNI'ASYEI- cause him

50)[line 17]כנופיאKENUFIYA- a crowd of people

51)[line 18]אכוספא דתמריA'KUSPA D'TAMREI- over the waste of ground dates after the juice is pressed out

52)[line 25]אגודאA'GUDA- on the bank

53)[line 25]למלאכי דאידמו למלחיMAL'ACHEI D'IDMU L'MALACHEI- angels that appeared in the image of sailors

54)[line 26]דקא מייתי חלאD'KA MAISEI CHALA- that were bringing sand

55)[line 26]ומלונהו לארביU'MALUNHU L'ARBEI- and filled their boats with it

56)[line 27]והוה קמחא דסמידאV'HAVAH KIMCHA D'SEMIDA- and it [miraculously] became very fine wheat flour

57)[line 29]דחיטי דפרזינאCHITEI D'FARZINA- (a) wheat from a place called Parzina (RASHI); (b) according to the Girsa d'Arzina'i - ships full of rice or millet (ARUCH)

58)[line 30]להגרוניאHEGRONIYA- a Babylonian town, the home of several scholars

59)[line 31]ביתוBISU- sleep

60)[line 34]אקריון בחלמיAKARYUN B'CHELMI- I read [the following] in my dream (i.e. a message was sent to me from Heaven)

61)[line 34]שלם טב לרב טבSHELAM TAV L'RAV TAV- Good peace to the good Rav

62)[line 34]מריבון טב דמטוביה מטיב לעמיהME'RIBON TAV DEMI'TUVEI METIV L'AMEI- from the Good Master Who uses His goodness to do good to His nation

63)[line 36]שבור מלכאSHEVOR MALKA- King Shapur, the king of Persia / King Shapur II, the king of Persia during the Sassanid Dynasty (ruled 309-379 CE)

64)[line 36]איפרא הורמיז אימיה דשבור מלכאIFRA HURMIZ, IMEI DI'SHEVOR MALKA- Ifra Hurmiz was the mother of King Shapur II (see previous entry). Her name alludes to her great beauty (Ifra), which was reminiscent of that of certain spirits (such as Hurmiz bas Lilita; see Bava Basra 73a; see also Background to Bava Basra 8:40).

65)[line 39]כוין דעתךKAVIN DA'ATECH- concentrate

66)[line 41]מרזביMARZEVEI- gutters (of the houses)

67)[line 41]לדיגלתDIGLAS- the Tigris River

68)[line 42]שני דוכתיךSHANI DUCHTICH- change your place (bed - RASHI)

69)[line 43]דמרשם פורייה בסכיניMIRSHAM PURYEI B'SAKINEI- has bed was marked (slashed) by knives

70)[line 43]שרף פינכא דדייסאSARAF PINKA D'DAISA- he consumed a handful of cracked grains (O.F. trijes)

71)[line 44]רב נחמן בר אושפזתיRAV NACHMAN BAR USHPAZTI- a sage who lived at the time of Rav Papa. (There are various Girsa'os for his father's - or mother's - name, including Ishputi, Ushparti, and Oshayah - Dikdukei Sofrim #300. It is clear that he is not Rav Nachman, the Rebbi of Rava.)

72)[line 45]איכסיףICHSIF- he felt ashamed

73)[line 48]בבית החיצוןBAYIS HA'CHITZON- in the Heichal, where the Kohen Gadol stopped to pray on his way out from the Kodesh ha'Kodashim to the Azarah

74a)[line 50]גשומהGESHUMAH- rainy

b)[line 50]ושחונהSHECHUNAH- hot

75)[line 51]לא יעדי עביד שולטן מדבית יהודהLO YA'DEI AVID SHULTAN MID'VEIS YEHUDAH- may a ruler not depart from the House of Yehudah; this is a quote from Targum Onkelus to Bereishis 49:10

76)[last line]למיחמא תנוראL'MEICHAMA TANURA- to heat up the oven

77)[last line]מעלי דשבתאMA'ALEI D'SHABATA- Erev Shabbos

78)[last line]ושדייא אקטרתאV'SHADYA AKTARTA- and threw into the oven an item that produced smoke (so that the neighbors would think that she was baking Chalos)