[25a - 55 lines; 25b - 53 lines]
1)[line 1]כיסופאKISUFA- the embarrassment [of having nothing to bake for Shabbos)
2)[line 1]שיבבתא בישתאSHEIVAVTA BISHTA- a bad neighbor
3)[line 3]וטרפא אבבאTARFA A'BAVA- knocked on the door
4)[line 4]ועיילא לאינדרונאAILA L'INDERONA- she entered an inner room
5)[line 4]דחזיאD'CHAZYA- she saw
6)[line 5]ואגנא מלא לישאAGANA MALEI LISHA- a kneading bowl full of dough
7)[line 6]פלניתא!PELANISA!- Mrs. So-and-so!
8)[line 6]מסאMASA- (O.F. pele) a baker's shovel used to peel bread from the wall of an oven
9)[line 6]חריךCHARICH- burned
10)[line 7]מרדהMARDEH- (O.F. pele) a baker's shovel used to peel bread from the wall of an oven
11)[line 7]שמלומדת בנסיםMELUMEDES B'NISIM- she was used to experiencing miracles
12)[line 8]דביתהוD'BIS'HU- his wife
13)[line 9]דניתבו לך מידיD'NEISVU LACH MIDI [MI'TIVUSA D'GENIZA L'TZADIKEI L'ALMA D'ASI]- that they should give you something [from the goodness hidden away for the righteous in the World to Come]
14)[line 9]פיסת ידPISAS YAD- a disembodied hand
15)[line 10]כרעא דפתורא דדהבאKAR'A D'FESORA D'DAHAVA- leg of a golden table
16)[line 13]דנשקלינהוD'NISHKELINHU- that they should take it
17)[line 14]דגמיריGEMIRI- we have a tradition
18)[line 14]דמיהב יהבי[MIN SHEMAYA] (D')MEIHAV YAHAV(EI)- [Heaven] gives
19)[line 15]בי שמשיBEI SHIMSHEI- Shabbos eve
20)[line 15]לברתיהBERATEI- his daughter
21)[line 15]עציבאATZIVA- depressed
22)[line 16]חומץCHOMETZ- vinegar
23)[line 17]מאי איכפת לך?MAI ICHPIS LACH?- what does it matter to you?
24)[line 19]עיזיIZEI- goats
25)[line 19]קא מפסדןKA MAFSEDAN [IZEI]- [the goats] are damaging [our fields]
26)[line 20]ניכלינהו דוביNEICHLINHU DUBEI- they should be eaten by (a) bears; (b) wolves (RASHI)
27)[line 20]תיתי לאורתא דובא בקרנייהוTEISI L'URTA DUBA B'KARNAIHU- they should bring bears (alt. wolves) on their horns in the evening
28)[line 22]ולא מטו כשוריLO MATU KESHUREI- the beams did not reach [from one wall to the other]
29)[line 25]סניפין עשאוםSENIFIN ASA'UM- (a) extra pieces attached themselves [to the beams]. Presumably this constituted a more significant miracle, as it was more obvious (RASHI); (b) they lengthened to the point at which it was possible to cut additional pieces from them [to be used as supports placed between the upper and lower beams] (ARUCH)
30)[line 25]פלימוPLIMO- the name of a Tana
31)[line 26]שקירהKIRAH- roofed
32)[line 28]אין מגדלין בהמה דקה בארץ ישראלEIN MEGADLIN BEHEMAH DAKAH B'ERETZ YISRAEL
One may not raise small farm animals, such as sheep and goats, in Eretz Yisrael. This is one of the ten decrees enacted by Ezra ha'Sofer when he returned to Eretz Yisrael from the Babylonian Exile to rebuild the Beis ha'Mikdash. The reason for this decree is that such animals tend to enter other's fields and damage property with their incessant grazing (Bava Kama 79b).
33)[line 34]דחיקא ליה מילתא טובאDECHIKA LEI MILSA TUVA- he was exceedingly poor
34)[line 35]עבד מלתאAVAD MILSA- he had his blood let
35)[line 35]למטעםL'MIT'AM- to taste (as it is imperative for one's health to eat after bloodletting)
36a)[line 35]ברא דתומאBERA D'SUMA- a clove of garlic
b)[line 35]ושדייה בפומיהSHADYEI B'PUMEI- he placed it in his mouth
37)[line 36]חלש לביהCHALASH LIBEI- he felt weak
38)[line 36]וניםNIM- he slept
39)[line 36]לשיוליL'SHAYULEI BEI- to visit him
40)[line 36]בכי וחייךBACHI V'CHAYICH- he cried and laughed
41)[line 37]ונפק צוציתא דנורא מאפותיהNAFAK TZUTZISA D'NURA ME'APUSEI- and a fiery spark came out of his forehead
42)[line 37]אתערIT'AR- he awoke
43)[line 39]דאפכיה לעלמא מרישאAFCHEI L'ALMA ME'REISHA- I shall return the world to its beginnings
44)[line 39]דמתילדת בשעתא דמזוניMISYALEDES B'SHAITA D'MEZONEI- you will be born in a time of plenty
45)[line 40]כולי האי ואפשר?KULEI HAI V'EFSHAR?- all of this [bother], and there is only a chance?
46)[line 40]דחיי טפי או דחיינא?D'CHAYEI TEFEI, O D'CHAYANA?- do I have longer to live than I already have, or have I lived longer than I have left to live?
47)[line 41]דחייתD'CHAYAS- Rebbi Elazar cried at this point, when he heard that he had already passed the midpoint of his life.
48)[line 41]לא בעינאLO BA'INA- I do not wish [for You to re-create the world]
49)[line 41]אגראAGRA- reward
50a)[line 42]תליסרי נהרוותא דמשחא אפרסמון דכייןTELEISREI NAHARVASA D'MISHCHA D'AFARSEMON DACHYAN- thirteen rivers of pure balsam oil
b)[line 42]כפרת ודיגלתK'PERAS V'DIGLAS- like the Euphrates and Tigris Rivers
c)[line 43]דמענגת בהוD'MA'ANGAT B'HU- for you to luxuriate in them. (It was at this point that Rebbi Elazar laughed.)
51)[line 43]ואנא מגברא דלית ליה בעינא?V'ANA MI'GAVRA D'LEIS LEI BA'INA?- (a) Am I making my request of a person, who has not what to give? (SEFAS EMES); (b) I am requesting the portion of one who sinned to the extent that he has lost his Olam ha'Ba (according to this understanding, the word "ANA" does not have a "Vav") (MAHARSHA)
52)[line 44]מחיין באסקוטלא אפותאיMACHYAN B'ASKUTLA A'PUSA'I- He [fondly] flicked his forehead with His index finger. (It was at this point that a spark flew from Rebbi Elazar's forehead.)
53)[line 44]אלעזר בריELAZAR BRI- Elazar, my son
54)[line 44]גירי בך גיריGIREI BACH GIREI- (a) I have shot My arrows at you; this is a term of affection (RASHI); (b) alt. GARU BACH GEIREI - converts will come to live with you; this is a blessing that Rebbi Elazar should receive assistance (ARUCH)
55)[line 45]הא אנא הא בר ליואיHA ANA, HA BAR LEVA'I- this is I, and that is the son of Levi; i.e., he is greater than I am
56)[line 46]אמרו ליה דניתיIMRU LEI D'NEISEI- let us tell him to come
57)[line 46]דתברי ציבורא לבייהוTAVREI TZIBURA LIBAIHU- the congregation will become brokenhearted
58)[line 46]בעון רחמיBA'UN RACHAMEI- [Rebbi Yehoshua ben Levi arrived, and] they prayed for mercy
59a)[line 47]כסי פניך לא איכסיKASI PANECHA LO ICHSI- you have not covered your face [with clouds]
b)[line 48]כמה עזין פני רקיע!KAMAH AZIN PNEI RAKI'A!- how brazen the sky is [as it is not embarrassed in front of the entire congregation]!
60)[line 49]ואיטלעITLA- he became lame
61)[line 49]אל יטיח אדם דברים כלפי מעלהAL YATI'ACH ADAM DEVARIM KELAPEI MA'ALEH- one should not speak disrespectfully to HaSh-m (lit. shoot words in an upward direction)
62)[line 51]אחוי קידהACHAVI KIDAH- demonstrated Kidah, a method of bowing wherein one kisses the floor while supporting himself on his thumbs and toes. When subsequently returning to an upright position, much pressure is placed upon the legs due to that which the thumbs cannot support much weight (RASHI to Sukah 53a DH v'Zo and DH Itla).
63)[line 51]הא והא גרמא ליהHA V'HA GARMA LEI- both caused it [as if not for the sin of speaking to HaSh-m disrespectfully, Levi would not have become lame as a result of the Kidah]
64)[line 52]להנך ענניHANACH ANANEI- those [Mal'achim in charge of] clouds (MAHARSHA)
65)[line 52]ניתו וניתבי מיא בעמון ומואבNEISU V'NEISVU MAYA B'AMON U'MO'AV- let us go and dump water upon the nations of Amon and Mo'av [who live beyond Eretz Yisrael]
66)[line 53]שדו הכא!SHADU HACHA!- deposit it here!
67)[line 53]אדוכתיהוDUCHTAIHU- their place; where they were
68)[line 54]"צדיק כתמר יפרח כארז בלבנון ישגה""TZADIK KA'TAMAR YIFRACH, K'EREZ BA'LEVANON YISGEH"- "A righteous individual will bloom like a date palm, he shall be as a cedar in Lebanon..." (Tehilim 92:13)
69)[line 1]אין גזעו מחליףEIN GIZ'O MACHALIF- its trunk does not regenerate [once it has been cut down]. Applied to a Tzadik, this implies that he will not be resuscitated after his death.
70)[line 4]אין עושה פירותEIN OSEH PEIROS- receives no reward for the Mitzvos that he has performed
71)[line 6]לקוץLA'KUTZ- to cut it down
72a)[line 7]בסדן השקמהSEDEN HA'SHIKMAH- a thick-trunked sycamore tree (alt. Egyptian fig tree) that has been cut down and re-grown at least once
b)[line 8]בבתולת השקמהBESULAS HA'SHIKMAH- a thin-trunked sycamore tree that has never been cut down
73)[line 9]בקניםKANIM- reeds
74)[line 9]הפקקPEKAK- joint [of a reed; regarding a grape vine, this refers to the first point at which the vine branches]
75)[line 10]חופר למטה ומשרישCHOFER L'MATAH U'MASHRISH- he may [even] dig below and remove the roots
76)[line 13]עשרה מיני ארזיםASARAH MINEI ARAZIM- there are ten species of trees (or other growths) called "Erez." All of these trees share the following characteristics: their central trunk grows straight up, their branches grow straight out, and their leaves (when applicable) point upward. Due to these features, the cedar is a symbol of pride and haughtiness (Ta'anis 20a).
77)[line 13]"אתן במדבר ארז שטה והדס ועץ שמן אשים בערבה ברוש תדהר ותאשור יחדו""ETEN BA'MIDBAR EREZ, SHITAH, VA'HADAS, V'ETZ SHAMEN; ASIM BA'ARAVAH B'ROSH, TIDHAR U'SE'ASHUR YACHDAV" - "I will place cedar trees, acacia trees, myrtle bushes, and pine trees in the desert; I will put cypress trees, fir trees, and box tree together in the plains." (Yeshayah 41:19) (SUCCOR FOR THE RETURNING EXILES)
(a)In describing the state of those who will return to Eretz Yisrael, Yeshayah ha'Navi depicts those who are poor, needy, and desperately thirsty. At that point, HaSh-m will suddenly cause rivers and fountains to flow, and produce pools of water in the desert through which to satisfy their thirst.
(b)HaSh-m promises to produce these different types of "Erez" for shade and to be used as building materials at a later point.
(c)The purpose of these miraculous events will be so that the nations of the world will realize and appreciate that HaSh-m is the One who has brought about the entire sequence of events.
78)[line 18]געוGA'U- they cried out
79)[line 20]עשרים וארבע ברכותESRIM V'ARBA BERACHOS (TA'ANIS TZIBUR)
(a)When a community suffers from lack of rain or some other calamity, Beis Din enacts public fasts to encourage people to repent so that the divine decree is rescinded. When a drought occurs, thirteen fasts are enacted in groups of three, three, and seven. Only Torah scholars fast on the first set of three fasts (Ta'anis 10a). The next sets of three and seven are observed by the entire community (ibid. 12b).
(b)The groups of three take place in a pattern of Monday-Thursday-Monday. During the last seven, which follow the pattern M-T-M-T-M-T-M, the Shali'ach Tzibur recites a special Shemoneh Esreh prayer consisting of twenty-four Berachos, as specified in the Mishnah (Ta'anis 15a). The six additional Berachos are inserted between the seventh and eighth Berachos of the regular Shemoneh Esreh prayer.
80)[line 23]הוו מרנני רבנןHAVU MERANENEI RABANAN- [some] Chachamim began to murmur [against Rebbi Eliezer]
81)[line 25]מעביר על מדותיוMA'AVIR AL MIDOSAV- one who forgoes slights to his honor and does not attempt to repay in kind (RASHI to Rosh Hashanah 17a, based on Yoma 23a)
82)[line 27]והצבור פוסקין מתעניתםHA'TZIBUR POSKIN MI'TA'ANISAM- the congregation may cease to fast [for the drought has passed]
83)[line 27]כמלא ברך המחרישהMELO BERECH HA'MACHAREISHAH- [when the rains have irrigated the earth until] the depth that a plowshare (the blade of a plow) reaches
84a)[line 29]בחרבהCHARAVAH- especially dry soil
b)[line 29]בעבודהAVUDAH- plowed soil [that is very loose]
85)[line 31]טפח מלמעלהTEFACH MIL'MA'ALEH- a Tefach [of irrigated soil as a result of rain that has fallen] from above
86)[line 31]תהוםTEHOM- [the collected waters in] the depths [of the earth]
87)[line 34]כשמנסכין את המים בחגMENASCHIN ES HA'MAYIM B'CHAG (NISUCH HA'MAYIM)
(a)A Halachah l'Moshe mi'Sinai teaches us that on Sukos in the Beis ha'Mikdash there is a Mitzvah of Nisuch ha'Mayim (lit. pouring of the water). Three Lugim (approx. 1.5 liter) of water are drawn from the Shilo'ach spring, which is located to the south of the Temple Mount. This water is then brought to the Azarah amidst a joyous procession, in fulfillment of the verse, "u'She'avtem Mayim b'Sason..." ("and you shall draw water with rejoicing...," Yeshayah 12:3).
(b)The Kohen who is chosen to pour the water ascends the Mizbe'ach and pours the water from a golden flask into one of the Sefalim (silver libation pipes located in the southwest corner of the Mizbe'ach). The Nisuch ha'Mayim takes place each day of Sukos at the time of the morning Tamid offering amidst much rejoicing. The water is poured along with the wine of the Nesachim (libations; see Background to Ta'anis 2:26) such that both finish at the same moment.
(c)Every night of Sukos, the nation gathered at the Beis ha'Mikdash to sing HaSh-m's praises. The Leviyim played more musical instruments than they usually did. The greatest Torah Scholars and Tzadikim of the generation danced, juggled, or otherwise celebrated. Many torches and fires were lit, until the streets of Yerushalayim were as bright as they were in the daytime. This celebration, called the Simchas Beis ha'Sho'evah, continued all night long until it was time to draw the water in the morning. The Mishnah (Sukah 51a) states that "one who has not seen the rejoicing of the Simchas Beis ha'Sho'evah has never seen rejoicing in his life!"
88)[line 34]תהום אומר לחבירוTEHOM OMER LA'CHAVEIRO- the collected waters [of the upper heavens] say to their colleagues [the collected waters of the depth of the earth]
89)[line 35]אבע מימיךABA MEIMECHA- let your waters flow [toward the surface]
90)[line 35]שני ריעיםSHNEI RE'IM- two friends; i.e., the water and wine of Nisuch ha'Mayim (see above, entry #87)
91)[line 36]"תהום אל תהום קורא לקול צנוריך""TEHOM EL TEHOM KOREI L'KOL TZINORECHA"- "The depths call to the depths, to the voice of your pipes...." (Tehilim 42:8) - Our Gemara understands that this refers to the pipes that carry the water and wine of Nisuch ha'Mayim (see above, entry #87) away from the Mizbe'ach.
92)[line 38]רידיאRIDYA- the angel in charge of irrigating the earth
93)[line 38]לעיגלאIGLA- a calf. "Ridya" is the Aramaic term for a bull plowing a field; the name of this Mal'ach is "Af Bri" (RASHI to 7b).
94)[line 38]ופירסא שפוותיהU'FIRSA SIFVASEI- and his lip is split
95a)[line 39]תהומא תתאהTEHOMA TATA'AH- the lower waters [collected in the depths]
b)[line 39]לתהומא עילאהTEHOMA ILA'AH- the upper waters [collected in the heavens]
96)[line 40]חשורCHASHOR- lower
97)[line 41]"הנצנים נראו בארץ עת הזמיר הגיע וקול התור נשמע בארצנו""HA'NITZANIM NIR'U VA'ARETZ; ES HA'ZAMIR HIGI'A, V'KOL HA'TOR NISHMA B'ARTZENU"- "The blossoms appear on the earth; the time of the singing bird has arrived, and the voice of the turtledove is heard in our land." (Shir ha'Shirim 2:12) (TIME TO LEAVE EGYPT)
(a) The verse refers to HaSh-m informing His people, Yisrael, that the time had arrived to leave Egypt, and that they should prepare themselves to depart. The "blossoms" refer to Moshe and Aharon, who were ready to take Yisrael out of Egypt. The "vines" refer to Klal Yisrael, to which they are compared. The singing of the birds refers to the Shirah that Yisrael sang at the Yam Suf. The voice of the turtledove refers to "the great spy" ("Tor") - the Aron - that led them through the desert (or to the Heavenly voice announcing that it was time to leave). The fig-tree (in the verse that follows, verse 13), is a reference to the Mitzvah of Bikurim, and the vine, to the Nesachim that they will bring upon entering Eretz Yisrael.
(b) Alternatively, the budding of the young fruit signifies the good deeds of the Tzadikim among Klal Yisrael, on whose merits they left Egypt. In verse 13, the words, "Arise and take your leave" ("Kumi Lach," spelled "Lechi" with an extra Yud), hint to Matan Torah, where we received the Aseres ha'Dibros.
98)[line 44]ט' שעותTESHA SHA'OS- nine hours [into the day; this would be three o'clock on a twelve-hour day beginning at six o'clock]
99)[line 50]"הראית כי נכנע אחאב...""HA'RA'ISA KI NICHNA ACHAV..." - "[And the word of HaSh-m came to Eliyahu ha'Tishbi, saying:] Have you seen that Ach'av has humbled himself [before Me? Because he humbled himself before Me, I will not bring the evil in his days; I will bring the evil upon his house in the days of his son.]" (Melachim I 21:28-29). (THE POWER OF ACH'AV'S TESHUVAH)
(a) Ach'av, wicked king of Yisrael, hired false witnesses to testify that Navos ha'Yizre'eli had blasphemed HaSh-m, thereby having him put to death. This was because he coveted Navos' vineyard and wished to inherit it. Eliyahu ha'Navi castigated him for this horrific sin and informed him that, as punishment, he and his wife Izevel (Jezebel) would die a terrible death, and that his entire family would be wiped out.
(b)Ach'av reacted by rending hid garments in mourning. The family of Ach'av was not wiped out until the generation of his son Yehoram.
100)[line 48]שבחו של צבור הואSHEVACHO SHEL TZIBUR HU- it was to the credit of the congregation [that the rain fell even before they began to fast and pray]
101)[line 48]פרסPRAS- a present
102)[line 50]שבחו של צבור הואSHEVACHO SHEL TZIBUR HU- it was to the credit of the congregation [that the rain fell so soon after their fasting and prayers]
103)[line 51]שיתמקמקYISMAKMEK- he becomes weak and submissive
104)[line 52]ונשב זיקאNASHAV ZIKA- the wind blew