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KESUVOS 102 (3 Teves) - Today's Dafyomi material is dedicated in
memory of Hagaon Rav Yisroel Zev Gustman zt"l (author of "Kuntresei
Shi'urim" and Rosh Yeshiva of Yeshivas Netzach Yisrael-Ramailes of
Vilna-Brooklyn-Yerushalayim) and his wife, Rebbetzin Sarah Gustman
(daughter of Hagaon Rav Meir Bassin, a Dayan in Vilna) in honor of
the day of the Yahrzeit of the Rebbetzin.
Sponsored by a number of Rav Gustman's Talmidim (Yechiel Wachtel,
Rabbi Avrohom Feldman, and Mordecai Kornfeld).
You can thank Kollel Iyun Hadaf with a $54 yearly membership donation
Details at http://www.dafyomi.co.il/member-benefits.htm
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KESUVOS 101
[101a - 44 lines; 101b - 46 lines]
1) [line 9] HAFARAS NEDAREHA (HAFARAS NEDARIM - Annulling vows)
(a) A man has the right to annul certain vows of his wife and his
daughter, as the Torah states in Bamidbar 30:6, 9, 13-14. He
accomplishes this if on the day that he hears the vow he states
"Mufar Lach" ("it is annulled"). There is an argument among the
Tana'im whether the vow must be annulled before nightfall on the day
the husband/father heard it, or before 24 hours pass from when he
heard it (Shabbos 157a). If he does not annul the vow by the end of
the day, or if he is Mekayem (upholds) the vow even before the day is
over (by saying "the vow should remain valid!"), the vow takes effect
and his wife or daughter must abide by their vows.
(b) A father may annul the vows of his daughter while she is a minor
or Na'arah (when she grows two pubic hairs) until she becomes a
Bogeres (six months after she becomes a Na'arah). If the father
marries her off when she is a minor, during the period of Eirusin
both the father *and* the future husband must annul the vows in order
for the annulment to take place. After the period of Nisu'in, the
husband may annul the vows and not the father. Nobody may annul the
vows of an unmarried *mature* woman; they need to be revoked, as follows.
(c) When an adult makes a Neder (or designates Chalah, Terumah or
Kodshim) or Nezirus, he may have it revoked by a Beis Din of three
(if they are not outstanding authorities) or a Yachid Mumcheh (an
outstanding authority). The general method used is that Beis Din
investigates whether the person would not have made the Neder in the
first place had he been aware of a particular fact.
2) [line 10] EINO MITAMEI LAH
(a) The Torah (Vayikra 21:1-4) forbids Kohanim from coming into
contact with corpses while concurrently commanding them to handle the
burial of certain relatives. Those relatives are the Kohen's mother,
father, son, daughter, brother, sister from his father (if she is an
unmarried virgin), and wife (if the wife is permitted to be married to him).
(b) If a Kohen is married to a woman with Kidushin mid'Rabanan (e.g.
if she married him as a minor after her father died), her husband is
allowed and required to handle her burial. (The Gemara concludes that
the Kohen is actually permitted to bury her mid'Oraisa, even though
she is only married to him with a Kidushin mid'Rabanan. Since the
Kohen inherits her nobody else will handle her burial, and therefore
she is like a Mes Mitzvah -- see Insights to Yevamos 89b.)
(c) The prohibition to come into contact with a corpse applies only
to male Kohanim who are not Chalalim. (However, immediately before,
and during, the three pilgrimage holidays (Pesach, Shavu'os and
Sukos), every Jew, male or female, is commanded to be Tahor -- RASHI,
Yevamos 29b DH v'Lo Mitames.) The positive command to handle the
burial of the seven relatives mentioned above (a) applies not only to
Kohanim, but to all Jews.
3) [line 33] AILA LEI GELIMA - if she brought a cloak into the marriage
4) [line 34] D'VALI - until it wears out
101b--------------------------------------101b
5) [line 3] CHELEHA MI ZANA'I? - that is, there is no reason for her
illicit actions to effect her possessions
6) [line 5] REBBI MENACHEM SETIMTA'AH - Rebbi Menachem, who is often
quoted anonymously (since many Mishnayos and Beraisos follow his opinion)
7) [line 24] MASNISIN AT'ISEI - our Mishnah led him to make a mistake
*****PEREK #12 HA'NOSEI ES HA'ISHAH*****
8) [line 41] IY D'AMAR LEHU "ATEM EDAI" - in he said to people who
were present at the time, "You are my witnesses (that I admit that I
owe him a Maneh)."
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KESUVOS 102
[102a - 21 lines; 102b - 43 lines]
1) [line 1] SHETAREI PESIKTA - documents that state how much each of
the in-laws agree to give for their children's marriage
2) [line 7] U'VENO EINO PADUY - and his son is not redeemed even
after he gives him the five Sela'im
3) [line 7] PADUY (PIDYON HA'BEN)
(a) The Torah requires that every person sanctify the firstborn male
of his children, Kosher animals and donkeys, as it is written,
"Kadesh Li Kol Bechor, Peter Kol Rechem bi'Vnei Yisrael, ba'Adam
uva'Behemah; Li Hu." - "Sanctify to Me every firstborn that initiates
the womb among the children of Yisrael, among both man and beast; it
is Mine." (Shemos 13:2)
(b) HaSh-m wanted to give us merit by having us perform a Mitzvah
with the first produce of our efforts so that we should realize that
everything is His. A person comes to this understanding when after
all his toil, he takes these first products, which are as dear to him
as the apple of his eye; and gives them to HaSh-m.
(c) Another reason for this Mitzvah is to remember the great miracle
that HaSh-m did for us by killing the firstborn of Egypt. (Sefer
ha'Chinuch #18)
(d) The first male born to a *mother* must be redeemed by his father
as stated in Shemos 13:13, "v'Chol Bechor Adam b'Vanecha Tifdeh." The
Bechor must be redeemed when he is one month old by giving five
silver Shekalim of Kodesh (each of which weighs 22.8 grams / 0.8
ounces) to a Kohen as stated in Bamidbar (18:16). This applies only
if the son was the first issue (i.e. he was not preceded by a Nefel
-- stillborn) and came out of the *womb*. (Sefer ha'Chinuch #392)
4) [line 12] AREV - a guarantor for a debt
5) [line 12] HA'YOTZEI ACHAR CHISUM SHETAROS - whose signature (that
he acknowledges is his, confirming that he is a guarantor) comes
after the signature of the witnesses in a document
6) [line 19] SHE'LO AL EMUNASO HILVAHU - for he (the strongman) did
not lend him (the debtor) money based upon his faith in him (the
person who interceded)
102b--------------------------------------102b
7) [line 11] VEHA'ELOKIM! AMAR RAV AFILU BOGERES! - Indeed! Rav even
said it with regard to a Bogeres! (using "ha'Elokim," which is an
oath, for emphasis)
8) [line 13] D'KAMICHASNEI AHADADI - that there is an impending
connection through marriage between them
9) [line 13] GAMREI U'MAKNEI L'HADADI - they make up their minds and
gave the rights of acquisition to one another
10) [line 20] DIN U'DEVARIM EIN LI B'NICHSAYICH - I have no claim in
court on your properties [and not even the right to complain --
TOSFOS YOM TOV, Kesuvos 9:1 DH Din]
11) [line 32] U'MAI PASKA - why did the Mishnah write it without qualification?
12) [line 38] MIGRA GAREI?! - are they inferior to her?!
13) [line 38] EIMAR TZERAREI ATPESINHU - I may say that the father,
at the time of his death, gave them bundles of money to be used for buying food
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KESUVOS 103
[103a - 53 lines; 103b - 51 lines]
1) [line 3] D'OGAR LEI REICHAYA L'CHAVREI - who rented a mill to his friend
2) [line 3] LI'TECHINAH - [where the rent payments were to be made]
by grinding [the wheat that was needed for the household of the owner
of the mill]
3) [line 4] I'ASAR - [the owner of the mill] became wealthy
4) [line 4] ZAVIN REICHAYA V'CHAMRA - he bought a [new] mill with a
donkey [to drive the mill]
5) [line 5] HAVAH TACHINENA GABACH - I have had my wheat ground by
you [which was your payment for the rental of the mill]
6) [line 6] AMAR LEI, "MITCHAN TACHINENA LACH" - the one who rented
the mill said the owner of the mill, "I will continue to grind for
you [as payment]."
7) [line 10] KEREISA - stomach
8) [line 12] TECHON V'ZAVIN, TECHON V'OSIV - grind [wheat with the
new mill] and sell it, grind [wheat with the old mill as I have done
until now] and place it in your house [for your food]
9) [line 18] MADOR - dwelling
10a) [line 24] KARIM - bolster, mattress
b) [line 24] KESASOS - pillows, cushions
11) [line 26] KOL YEMEI MEIGAR ARMELUSICH B'VEISI - all the days of
the extent of your widowhood in my house
12) [line 27] BIKASI - my small hut
13) [line 30] NEKITINAN - we have a tradition
14) [line 32] HANICHUNI V'EVNENU MI'SHELI - let me build it from my own money
15) [line 32] SHIPTZAH MAI? - (a) If she renovated it, does she have
the right to remain living there as long as it stands, or can they
evict her for ignoring the Halachah that prevents her from renovating
it? (RASHI); (b) According to the Girsa SHIPTZA (with an Alef instead
of a Heh) MAI? - Can she renovate it? (TOSFOS, citing RABEINU CHANANEL)
16) [line 34] BIRKAS HA'BAYIS B'RUBAH - the blessing, prosperity of a
household comes when there are many people in the household (because
they help one another)
17) [line 36] MASHACH (KINYAN MESHICHAH) - if one moved produce with
the intent of buying it
(a) When a person buys or sells an object, he must make a Ma'aseh
Kinyan (a formal Halachically-binding act denoting the change in
status). The forms of Ma'aseh Kinyan that may be used are: for
Metaltelin (movable goods) - 1. Hagbahah, i.e. lifting an item; 2.
Meshichah (lit. pulling), i.e. causing an item to move; 3. Chatzer,
i.e. bringing the item into one's domain; for Mekarka'in (real
estate) - Chazakah, i.e. performing an act that is normally performed
by an owner.
(b) Examples of Chazakah are Na'al (locking), Gadar (fencing in) and
Paratz (making a breach in a fence to create an entrance) or any act
that is done to *enhance* the land, such as digging to improve a
field and the like (MISHNAH Bava Basra 42a).
18) [line 36] MADAD - measured
19) [line 37] YIL'OS - chew
20) [line 39] NER YEHEI DALUK BI'MEKOMO - a candle should be lit in
its place [near the table]
21) [line 41] CHEFANI - from Haifa
22) [line 41] EFRASI - from Efras (Beis Lechem)
23) [line 46] BEI SHIMSHEI - Erev Shabbos
24) [line 47] SHEVAVTA - (female) neighbor
25) [line 47] KA KARYAH A'BAVA - she was calling at the door
26) [line 47] (SHESIKU) [SHESOKI]! - Be quiet!
27) [line 50] D'KADIM ARSAIHU L'ARSEI - their biers preceded his
bier (they died immediately before Rebbi and were buried before him)
28) [line 51] MILSA HAVAI LEHU - they harbored a [hidden] matter [of
sin] (that prevented them from serving Rebbi during his funeral)
*29*) [line 52] V'AD HA'IDNA NAMI ZECHUSO D'REBBI HU D'AHANYA LEHU -
that is, Rebbi knew that his two Talmidim would die immediately
before him. He did not want people to think that they were sinners
who would have died long ago if not for the merit of Rebbi, who
needed their help and kept them alive until near his death, when he
no longer needed them. To the contrary, in truth these Talmidim, who
were extremely close to their mentor, Rebbi, merited to die
immediately before him so that they should "serve" him after death as
well as during his life.
103b--------------------------------------103b
*30*) [line 3] SAVUR MINAH MISHUM TIRCHA HU D'KA'AMAR - that is,
originally it was thought that he asked not to be eulogized in the
medium-sized cities in order that the villagers should not have to
trouble themselves to come. If the eulogies would be delivered only
in the very large cities, the villagers, who lived far from those
cities, certainly would not feel it necessary to come (RASHI).
Alternatively, originally it was thought that he asked not to be
eulogized in the medium-sized cities in order not to bother the
students to have to bring flutes and the other necessities that are
used during eulogies to these cities, which were not well-stocked
with such items. That is why he asked for the eulogies to be
delivered only in the very large cities, where such tools were
commonplace (RA'AVAD, cited by Shitah Mekubetzes).
*31*) [line 6] MISHUM YEKARA HU D'KA'AMAR - that is, he asked not to
be eulogized in the medium-sized cities (but rather in the large
ones) in order that the eulogies should be few and well-attended,
rather than many small crowds in many cities (RASHI). Alternatively,
he wanted there to be enough room to accommodate the large crowds
that would come for the honor of the Torah (RA'AVAD cited by Shitah Mekubetzes)
32) [line 12] ASHKAVTEI D'REBBI - the funeral and eulogies of Rebbi
33) [line 14] SALIK L'IGRA - he went up to the roof
34) [line 17] TZERICHA L'MEIMAR? - Does it not go without saying
[that Raban Gamliel bar Rebbi should be the Nasi]?
35) [line 18] TZERICHA LACH UL'MITLATACH? - Who needs you and your limp?
36) [line 18] MAI KASHYA LEI, HA KERA KA'AMAR! - Why was Rebbi Shimon
bar Rebbi bothered about Levi's question? The verse states that the
firstborn is chosen as the successor!
37) [line 25] U'MITLA - and he is limping
38) [line 26] V'DARISH KELILA SHARI - and he taught that is it
permitted for a woman to go out into Reshus ha'Rabim on Shabbos
wearing a Kelila (a tiara, a decorative half-crown worn by brides)
39) [line 29] MEIKAF HAVAH KAYIF LEI - he would have been deferential
to Rebbi Afas (RASHI based on RASHASH)
40) [line 30] LO SAGI D'LO MALICH - it would have been impossible
(lit. there is no way) for him not to have become the Rosh Yeshiva
41) [line 33] BATLAH KEDUSHAH - (a) Kedushah ceased to exist - Rebbi
was known as Rabeinu ha'Kadosh (TOSFOS DH Oso ha'Yom, 1st
explanation); (b) the Kedushah of the Kehunah, i.e. the prohibition
against Kohanim coming into contact with or being in the same room as
Rebbi's body, was suspended on that day (TOSFOS ibid., citing RABEINU
CHAYIM KOHEN)
42) [line 36] YERUKIN - pale, yellow or greenish
43) [line 38] CHOLEI ME'AYIM - intestinal disorders
44) [line 40] AFAGREI - overburden him, interrupt him [from performing Mitzvos]
45) [line 40] MINTZU - quarreling
46) [line 42] PILPULI - my erudition
47) [line 42] D'AISINA KISNA - because I bring flax [seed]
48) [line 42] V'SHADYANA - and I plant [them]
49) [line 42] U'MEGADALNA NISHBEI - and I twist [the flax into cords
and make] nets [out of it]
50) [line 43] V'TZAYIDNA TAVYA - and I catch deer
51) [line 43] V'ARICHNA MEGILASA MI'MASHCHEI D'TAVYA - and I prepare
[parchment for] scrolls from the hides of the deer
52) [line 44] MAKREI DARDEKEI - teachers of school boys (who teach
them to read verses)
53) [line 44] YENUKEI - young boys
54) [line 45] ASNI SIDRACH L'CHAVRACH - teach your Seder [of
Mishnayos] to your friend
55) [line 47] SIDREI CHACHMAH - how the wise men are supposed to
conduct themselves
56) [line 48] SIDREI NESI'US - how the Nasi is supposed to conduct himself
57) [line 48] NEHOG NESI'USECH B'RAMIM - assert your reign [as Nasi]
among the nobles and leaders
58) [line 48] ZEROK MARAH BA'TALMIDIM - make sure that the students fear you
59a) [line 50] TZIPORI - a city in the lower Galilee, approximately
midway between Tiberias and Haifa
b) [line 50] BEIS SHE'ARIM - an important city in the times of the
Mishnah and the Gemara, located in the lower Galilee southeast of
Haifa and to the west of the modern-day Moshav Beis She'arim.
60) [last line] CHALASH - he became sick
61) [last line] (AMTEYUHI) [AMTEYUHU] - they brought him
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KESUVOS 104
[104a - 57 lines; 104b - 53 lines]
1) [line 1] MIDALYA - elevated
2) [line 1] U'VASIM AVIRA - and the air is pleasant (sweet)
3) [line 10] KUZA - an earthenware cup
4) [line 11] ISHTIKU ME'RACHAMEI - they stopped praying
5) [line 14] V'AHADREI L'KAR'EI LA'ACHOREI - he turned his [garment
so that the] tear [in his clothes would be] behind him
6) [line 15] ER'ELIM U'METZUKIM - angels and [righteous] mortals (who
are cast from earth)
7) [line 33] "[YAVO SHALOM, YANUCHU AL MISHKEVOSAM,] HOLECH
NECHOCHO." - "[He enters into peace; they rest in their beds,] those
who walk in the straight path." "Yeshayah 57:2
8) [line 36] MAL'ACHEI CHABALAH - angels of destruction
9) [line 38] "...L'MA'ATZEVA (YISHKAV) [TISHKAVUN]." - "[Behold, all
you who kindle a fire, who surround yourselves with sparks; walk in
the light of your fire, and in the sparks that you have kindled. This
came to you from My hand;] you shall lie down in sorrow." (Yeshayah 50:11)
10) [line 39] "...REDAH V'HOSHKEVAH ES ARELIM." - "[Whom do you
surpass in beauty?] Go down, and be laid with the uncircumcised."
(Yechezkel 32:19)
11) [line 41] SHE'TA'ASEH TOVAH - that she will do good [deeds for
the neighbors, at the expense of the household]
12) [line 46] L'FUM GAMLA SHICHANA - according to [the strength of]
the camel is its burden; i.e. the wealthier the woman, the more good
deeds she does using the money of the household
13) [line 47] MAHU SHE'TESHALESH - [according to Rebbi Meir], should
she divide [her Kesuvah by 25, and deduct 1/25 of her Kesuvah for
every year that she stayed in the orphans' home?
14a) [line 50] KORTOV - a measure that contains one sixty-fourth of a Log
b) [line 50] KORTOV (MEASURES OF CAPACITY : LIQUIDS)
1 Bas (Efah) = 3 Se'in
1 Se'ah = 2 Hinin
1 Hin (Tarkav) = 12 Lugin
1 Log = 4 Revi'i'os = 6 Beitzim = 64 Kortovim
1 Se'ah = 7.2, 8.29 or 14.4 liters, depending upon the differing
Halachic opinions, therefore 1 Kortov = 4.6, 5.4 or 9.4 ml
104b--------------------------------------104b
15) [line 17] AMAR RAV HACHI?! - Did Rav say that?!
16a) [line 18] ISHTIKAN KA'AMART - Did you ask us [if Rav said it] in
order to silence us (because you disagree)?
b) [line 18] O ASHKAYAN KA'AMART? - or did you say it with the
intention to give us wine to drink (out of appreciation for learning
a new Halachah in the name of Rav)?
17) [line 20] INTAS ACHUHA HAVAI - was the wife of his brother
18) [line 22] BEI NASHA - her father's household
19a) [line 25] EIMA LI EIZI - Tell me, my close friend, (MAHARSHAL to
Bava Metzia 70a)
b) [line 26] GUFA D'UVDA HEICHI HAVAH? - what was the incident?
20) [line 27] B'CHAYEI D'MAR - By the life of the master (Rabah bar
Shila)! (this is a term often used as an oath)
21) [line 28] DEB'CHASFAI AMTI LAH - that I brought her [food] on my
shoulders [every day]
22) [line 30] KISUFA - shame, embarrassment
23) [line 32] LO ASHGACH - he did not pay attention, and did not give
her money for Mezonos (sustenance) or the value of her Kesuvah
24) [line 33] ADRACHTA - a document giving permission for a creditor
to seize the possessions of a debtor
25) [line 34] HEICHI DENAN - how he judged me
26) [line 37] V'ISHTEMODANA - and we recognized, it was made known to us
27) [line 38] D'MISNA INUN - belonged to the deceased
28) [line 39] TEIZIL ADRACHTA - let the Adrachta go (I will not use
it in court)
29) [line 44] AHCRAYUS TA'US SOFER HU
(a) "Achrayus" is a way of insuring the purchase of land or the
repayment of a debt. A person who gives or sells a field to someone
else, or who signs a document of debt (this includes a Kesuvah) can
guarantee the field or document by obligating himself in Achrayus. If
it is determined afterwards that the seller did not have the right to
sell the land (for example, if the land was stolen, or if there was a
lien on the property and it was claimed by a creditor as repayment
for a loan), the assets of the seller are made available to the buyer
to collect the value of the property that was removed from his
possession. For example, if Reuven sold a field to Shimon with
Achrayus, and Reuven's creditor demands and confiscates the field
from Shimon, Shimon has the right to collect its value from Reuven
(or from other people who bought land from Reuven after the time of
Shimon's purchase). If the field was purchased without Achrayus,
Shimon has no legal claim against Reuven whatsoever, and he is not
compensated at all for his loss (Bava Basra 44b).
(b) There is an argument among the Tana'im as to whether a seller
automatically accepts upon himself Achrayus whenever he sells a
property or obligates himself to pay someone (e.g. by writing a
document of debt or a Kesuvah) with a Shtar (a legal document), even
if it did not state in the Shtar that he accepts upon himself
Achrayus for the sale. Rebbi Yehudah states that "Achrayus Ta'us
Sofer"; the sale or debt *does* have Achrayus and the scribe simply
forgot to include it in the Shtar. Rebbi Meir rules that we follow
the plain reading of the Shtar, and therefore there is no Achrayus
(Bava Metzia 13b).
(c) The Gemara (ibid. 15b) concludes that even if Achrayus was not
written in the Shtar, the seller *is* obligated in Achrayus unless he
made an explicit condition to be absolved of Achrayus. With regard to
a person who gives a gift, since most people do not accept Achrayus
upon themselves when they give a gift, the Gemara concludes that the
benefactor is *not* obligated in Achrayus unless he made an explicit
condition that he should be obligated.
(d) The woman in our Gemara tried to compare the mistake in her
Adrachta to a case where a Sofer left out Achrayus from a Shtar,
since Rava rules that Ahcrayus Ta'us Sofer Hu.
30) [line 47] HANEI V'HANEI DIDEI - all of these properties (his own
properties and the properties that he inherited from his brother)
belong to Rebbi Chiya Aricha [and it does not matter from which she collects]
31) [line 49] UD'VA'ALAH MICHASFEI - and the property that had
belonged to her husband would fall to ruin out of neglect [while in
the possession of his heir, who expects to get his own property back
from her, the wife of the deceased]
32) [line 49] V'AMAR LAH SHAKIL DIDACH V'HAV LI DIDI - and the heir
says to her, "Take your field (the one that I inherited from your
husband) and give me back my field (that has always belonged to me)."
33) [line 50] V'ASI L'AFUKEI LA'AZ AL BEI DINA - and the decision of
Beis Din will be discredited [since they were not careful to provide
for her properly]
*****PEREK #13 SHNEI DAYANEI*****
34) [line 52] DAYANEI GEZEIROS - judges who have the authority to
make decrees regarding penalties pertaining to theft
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KESUVOS 105
[105a - 45 lines; 105b - 50 lines]
1a) [line 1] TISHAVA BA'SOF - (lit. she takes an oath at the end)
when she hears that her husband has passed away or when he sends her
a Get to divorce her, she must take an oath attesting that she has
not taken any of her husband's money unjustly before she can collect
her Kesuvah
b) [line 1] V'LO SISHAVA BI'TECHILAH - but she does not take an
oath when she asks to receive money for food (lit. at the onset.
However, she may not ask for money within the first three months of
her husband's departure, since there is a Chazakah that a person who
travels abroad leaves enough provisions in his house for at least
three months -- Kesuvos 107a)
2) [line 9] D'CHASHIV LEI KETANI - the Mishnah listed (a) the two
most *important* judges; (b) the two judges who are *mentioned* below
in the Mishnah (TOSFOS DH d'Chashiv)
3) [line 12] KITMAH NETI'AH - an animal that cut down a sapling
4) [line 24] TERUMAS HA'LISHKAH
(a) Every year, one half a Shekel was collected from every Jew to
fund the Korbenos Tzibur that were offered in the Beis ha'Mikdash.
Beis Din placed the money that was collected in a room in the Mikdash
reserved for that purpose (see Background to Yoma 55:7, "Shekalim").
(b) At three times during the year (before each of the three
festivals), Beis Din filled three boxes, each of which held three
Se'in (approximately 21.6, 25 or 43.2 liters, depending upon the
differing Halachic opinions) with Shekalim from that room. The
portion that was set aside in the boxes was called the "Terumas
ha'Lishkah," while the remainder of the Shekalim were called
"Sheyarei ha'Lishkah" (Shekalim 7b, 8a). (See Insights to Shekalim 9:2)
(c) There is a difference of opinion as to why the Terumas ha'Lishkah
was done three times a year rather than just once. One opinion states
that the reason was only to publicize the Terumas ha'Lishkah
(Shekalim 2b, see Insights there). According to others, Beis Din was
concerned that the Terumas ha'Lishkah should be collected from the
Shekalim that arrived later in the year (this opinion is also
mentioned in the Yerushalmi, ibid.).
(d) The Shekalim from the Terumas ha'Lishkah were used to purchase
the animals needed for public sacrifices and for the wages of certain
laborers and appointees of Hekdesh. The Shekalim from the Sheyarei
ha'Lishkah were used to buy other goods necessary for the upkeep of
the Mikdash and the entire city of Yerushalayim (Shekalim 4a-b).
5) [line 25] LO SAFKU - if it did not suffice to buy their food (The
99 Maneh were the wages for the three Batei Dinim of Admon, Chanan
ha'Mitzri and Chanan ben Avishalom. Each Beis Din consisted of 23
judges. As such, each judge received approximately 143 Zuzim. -- MAHARSHA)
6) [line 26] ISTIRA MI'ZAKAI V'ISTIRA ME'CHAYAV - a Sela Medinah (a
Sela of Kesef Medinah, provincial coinage, the value of which is
one-eighth of Kesef Tzuri, the denominations of coins used in Tzor)
from the litigant who was acquitted and a Sela Medinah from the
litigant who was found guilty
7) [line 28] L'ATZLUYEI DINA - to tip the judgement [in favor of one of them]
8) [line 32] AGRA - wage
9a) [line 34] AGAR DINA - the wage for judging
b) [line 34] AGAR BETEILA - the wage for being idle from work [at
the time that he is in judgment]
10) [line 34] MECHU'AR - repulsive, disgusting
11) [line 37] BETEILA D'LO MUCHECHA - idleness that is not evident
12) [line 37] TAHI B'AMBARA D'CHAMRA - would sniff stores of wine [to
see which wine was about to spoil]
13) [line 39] D'DALI LI B'CHARIKAI - who will draw water [and water
my fields] in my place
14) [line 40] SEMUYOS - blind
105b--------------------------------------105b
15) [line 2] TEIRUF DA'AS - confusion, befuddlement of the mind
16) [line 4] "MELECH B'MISHPAT YA'AMID ERETZ V'ISH TERUMOS
YEHERSENAH." - "The king by justice establishes the land; but he who
exacts gifts destroys it." (Mishlei 29:4)
17) [line 6] SHE'MECHAZER AL HA'GERANOS - who walks from one
threshing floor to another
18) [line 8] D'SHA'IL SHE'EILTA - who [regularly] borrows [animals
and utensils]
19) [line 9] D'LEIS LEI L'OSHOLEI - who does not have anything to lend
20) [line 12] L'ACHSHUVINHU HU D'BAI - he wanted to give them prominence
21) [line 14] IKARVA LEI DA'ATEI L'GABEI - he becomes close to him
22) [line 16] SHE'HU CHAD - that it is one, i.e. it makes the giver
and receiver into one person
23) [line 19] TZURBA - a young Talmid Chacham
24) [line 20] D'MERACHAMIN LEI BENEI MASA - who is well-liked by the
people of his city
25) [line 21] D'MA'ALI TEFEI - that he is very upstanding or righteous
26) [line 21] D'LO MOCHACH LEHU B'MILEI DI'SHEMAYA - he does not
rebuke them in spiritual matters
27) [line 22] MINAIHU SANU LI - some of them hate me [because I
passed judgement against them]
28) [line 24] IM MERACHEM, KULHU RACHAMU LI - if any of them like me,
then they all like me
29) [line 26] HAVAH AVAR B'MAVRA - was crossing a bridge
30) [line 28] PARACH GADFA A'REISHEI - a feather flew on his head
31) [line 30] HAVAH SHADI RUKA KAMEI - spittle was lying on the
ground in front of him
32) [line 30] KASYEI - he covered it
33) [line 32] ARISEI - his sharecropper
34) [line 32] KANTA D'FEIREI - a basket of fruits
35) [line 35] ZUZA D'RABANAN - a pair of scholars
36) [line 35] BAHADI D'KA'AZIL V'ASI - while he was walking back and forth
37) [line 35] AMAR, IY BA'I TA'IN HACHI - he said to himself, if he
wants he could claim like this
38) [line 36] TIPACH NAFSHAM - May their souls rot! Woe unto them!
39) [line 38] REISHIS HA'GEZ
(a) Every time a flock of sheep is shorn, it is a Mitzvas Aseh to
give the first shearings to a Kohen, as stated in Devarim (18:4),
"v'Reishis Gez Tzoncha Titen Lo." Although the Mishnah (Chulin 135a)
states that this Mitzvah applies both in Eretz Yisrael and in Chutz
la'Aretz, the Halachah follows the ruling of Rebbi Ila'i (ibid. 136b,
Berachos 22a) who rules that the Mitzvah applies only in Eretz
Yisrael (Rambam Hilchos Bikurim ch. 10).
(b) The owner is obligated to give the first shearings to the Kohen
only when a minimum amount of fleece is shorn from a minimum number
of sheep. The minimum number of sheep is two according to Beis Shamai
and five according to Beis Hillel. The Halachah follows Beis Hillel
(Chulin 135a). The minimum amount of fleece that must be shorn from
each of the five sheep is the amount of fleece that weighs a "Maneh
u'Feras" (a Maneh and a half) according to Rebbi Dosa ben Harkinas
(ibid.). (A Maneh is one hundred silver Dinerin, each one of which
occupies the volume of 96 grains of barley -- Kidushin 12a.) As such,
the total minimum amount of fleece that must be shorn according to
Rebbi Dosa is 750 silver Dinerin. According to the Rabanan, the
weight of twelve Sela'im must be shorn from each sheep, for a total
of 60 Sela'im (i.e. 240 Dinerin), according to Shmuel, who holds the
Halachic opinion -- Chulin 137b. Rav maintains that according to the
Rabanan the wool of all five animals must weigh 150 Dinerin.
(c) After all of one's sheep are shorn, one must give to the Kohen
one-sixtieth of all of the shearings, whether it is a lot or a little
(as long as the minimum required amount is fulfilled, as mentioned
above). When one gives the wool to the Kohanim, he must not give less
than the weight of five Shekalim (ten Dinerin) of wool to each Kohen,
which is the amount that suffices to make a belt (Chulin 138a).
40) [line 38] MI'DUCH PELAN - from such-and-such a place
41) [line 44] GILDANEI D'VEI GILEI - very small fish
42) [line 45] DINA D'MAR LO BA'INA - I do not need the master to judge me
43) [line 45] D'LO L'MAN'AN MAR ME'AKRUVEI BIKURIM - that the master
should not prevent me from bringing Bikurim
44) [line 47] "V'CHARMEL B'TZILKONO" - "And there came a man from
Ba'al-Shalisha, and brought the man of HaSh-m bread of the first
fruits, twenty loaves of barley, and fresh ears of grain in its husk.
And he said, 'Give to the people, that they may eat.'" (Melachim II 4:42)
45) [last line] HAVAH KA'IM DINA D'YASMEI KAMEI - there was a case in
which one side was litigants who were orphans, that was waiting for
him to judge
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