[72a - 35 lines; 72b - 51 lines]

1)[line 2]אף כאן ששהAF KAN SHISHAH- that is, two six-fold strands, i.e. twelve threads, since the word Kelil refers to Gedil, which indicates at least two strands

2)[line 5]דנין גופו מגופוDANIN GUFO MI'GUFO- we should learn [the number of threads in] it (the Me'il) from [the number of threads of the Rimonim, which are part of the Me'il] itself

3)[line 8]לא דינא ולא דיינאLO DINA V'LO DAYANA- there is no judgment and no judge [who can object to this reasoning]

4)[line 19]נעביד תרי דתרי תריNA'AVID TREI D'TREI TREI- make two of the colors, e.g. Techeles and Argaman, each with two strands of Zahav in them

5)[line 26]חדקינהוCHADKINHU- tie them tightly

6)[line 29]מתפרקין ואין נשמטיןMISPARKIN V'EIN NISHMATIN- [the ends of the rods were thick such that they were only able to force them into the rings, but once they were in the rings,] they (the rods) moved freely, but they could not slip out

7a)[line 32]אבד סברןAVAD SIVRAM- their hope (the possibility of them being returned to us) is lost

b)[line 32]ובטל סכוייןU'VATEL SIKUYAM- and their prospect (our chances or ever seeing them again) is annulled

72b----------------------------------------72b

8)[line 1]משונאיהן של ישראלMI'SON'EIHEN SHEL YISRAEL- a euphemism for Bnei Yisrael (lit. those who hate Bnei Yisrael)

9)[line 2]שריד ופליטSARID U'PALIT- a remnant and a refugee

10)[line 3]שגורדין אותן כברייתן מכליהןSHE'GORDIN OSAN K'VERIYASAN MI'KELEIHEN- that are hollow (made on a circular loom) and made to the size of the Kohen, such that when they are removed from the loom, they are not like a flat panel of material that needs to be cut to size and sewed up

11)[line 4]ומשרדין מהן כלוםU'MESARDIN MEHEN KELUM- and they left a small amount [that is not woven with the main part of the garment]

12)[line 5]מעשה מחטMA'ASEH MACHAT- [a small amount of the garment is woven by itself and attached by] needlework

13)[line 8]לבית יד שלהםL'VEIS YAD SHELAHEM- for their sleeves

14)[line 11]עד פיסת הידAD PISAS HA'YAD- until the hand (covering the wrist)

15)[line 15]יש בעביו טפחYESH B'OVYO TEFACH- the base of the outer golden Aron was one Tefach thick

16)[line 16]זירZEIR- the crown-like rim

17)[line 20]פחות הואPACHOS HU- [it is] the least [valuable] of the three

18)[line 21]כתיבKESIV- the Masoretic spelling is

19)[line 22]זרה הימנוZARAH HEIMENU- it becomes like a stranger to him, i.e. he forgets it

20)[line 27]שאין תוכו כברוSHE'EIN TOCHO K'VARO- whose inside (true self) is not the same as his outer appearance (i.e., he is insincere)

21)[line 29]נתעבNIS'AV- abominable

22)[line 29]"אף כי נתעב ונאלח איש שותה כמים עולה""AF KI NIS'AV V'NE'ELACH; ISH SHOSEH CHA'MAYIM AVLAH"- "All the more so, for the abominable and filthy one, man who drinks iniquity like water." (Iyov 15:16) - The Gemara interprets this verse to refer to a man who learns Torah freely, like drinking water, but all the time has in him iniquity.

23)[line 32]"למה זה מחיר...""LAMAH ZEH MECHIR..."- "Why is there money in the hand of a fool to purchase wisdom, though he has no heart?" (Mishlei 17:16) - Rebbi Yonasan learns that the "heart" in this verse refers to the fear of Heaven. Without it, the person trying to purchase wisdom is a fool.

24)[line 33]לשונאיהן של תלמידי חכמיםL'SON'EIHEN SHEL TALMIDEI CHACHAMIM- a euphemism for the Talmidei Chachamim (lit. those who hate Talmidei Chachamim)

25a)[line 35]דלית ליה דרתאD'LEIS LEI DARTA- who does not have a courtyard (fear of Heaven)

b)[line 35]ותרעא לדרתיה עבידV'TAR'A L'DARTEI AVID- and he makes a gate for his courtyard (he delves into the Torah)

26)[line 36]במטותא מינייכוB'MATUSA MINAICHU- I beg of you, I ask a favor of you

27)[line 37]לא תירתון תרתי גיהנםLO TEIRSUN TARTEI GEIHINOM- do not inherit two types of Gehinom, i.e. suffering in this world in order to learn Torah and suffering in Olam ha'Ba as a punishment for not living according to the teachings that you learned

28)[line 40]דאומן להD'UMAN LAH- (a) for a person who accepts upon himself the career (Umnus) of the Torah, i.e. to learn Torah Lishmah (MENACHAM MEISHIV NEFESH); (b) according to the Girsa D'AIMIN LEI, which is similar to the phrase LA'MAIMININ BAH (Shabbos 88b) - for those who learn the Torah with all their strength (DIKDUKEI SOFRIM #9); (c) for a person who learns the Torah steadfastly, stalwartly (Ne'eman)

29)[line 42]"[הקל תמים דרכו] אמרת ה' צרופה [מגן הוא לכל החוסים בו]""[HA'KEL TAMIM DARKO,] IMRAS HASH-M TZERUFAH; [MAGEN HU L'CHOL HA'CHOSIM BO!]"- "[The Mighty One, His way is perfect,] the word of HaSh-m is flawless; [He is a shield for all who take refuge in Him!]" (Tehilim 18:31) - The word "Tzerufah" also has the connotation of forging, which can refer to the punishment in Gehinom that purifies the soul or the purification process of Olam ha'Zeh. The individual is given the choice.

30)[line 46]שרוקמין במקום שחושביןSHE'ROKMIN B'MAKOM SHE'CHOSHVIN- who embroider over the place where they drew the pattern

31)[line 48]משוח מלחמהMESHU'ACH MILCHAMAH

(a)There is a Mitzvah to appoint a Kohen at the onset of a war to speak to the soldiers and encourage them. This Kohen is anointed with the Shemen ha'Mishchah, and is therefore called the Meshu'ach Milchamah.

(b)Before the soldiers leave for the front the Kohen reads the verses in Devarim (20:5-7) which order certain people to return to their homes. These people are: 1. a person who recently built a house but did not yet consecrate it, 2. a person who recently planted a vineyard but did not yet redeem the fourth-year fruits and 3. a person who recently became engaged but did not yet marry the woman. A Shoter (officer) present also reads the next verse (ibid. 20:8) that instructs all of those who are afraid of the battle (because of their personal sins) to return to their homes, lest they instill fear in the rest of the soldiers going to battle.

(c)Before the onset of each battle, the Kohen admonishes the soldiers not to fear the battle, reading verses 20:3-4. He encourages them that even if their only merit is the fact that they read Keriyas Shema twice daily, this is enough to save them. (RAMBAM Hilchos Melachim 7:1-3, SEFER HA'CHINUCH #526)

32 [line 49] למי שבא בגדולה אחריו L'MI SHE'BA BI'GEDULAH ACHARAV - (a) any of his children who attain a position of greatness "follow after him" and wear eight priestly garments (RASHI, according to MEROMEI SADEH; (b) the person who is "second after him," i.e. the Mashu'ach Milchamah, should also wear the eight priestly garments (RABEINU ELYAKIM, RASHASH)

32)[line 49]ואמרי לה כדיV'AMREI LAH KEDI- (a) and some say it was [asked by a sage named] Kedi (RASHI Gitin 85b); (b) and some say it was asked without a specific sage's name being mentioned (ibid.)

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