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Bava Kama 99

1) [line 1] HIKDICHO YOREH - the pot burned it
2) [line 3] L'ACHAR NEFILAH - after the dye "fell" (i.e. became permanently absorbed) into the wool

3) [line 9] SAMANIN - dyes
4) [line 10] AGAR YADEI - the fee for his labor
5) [line 12] TALISO - his garment

The Torah teaches that it is prohibited to delay paying a hired worker -- "Lo Salin Pe'ulas Sachir Itcha Ad Boker" - "Do not leave overnight the wage of a worker with you until morning" (Vayikra 19:13).

7) [line 18] GARDA D'SARBELA - (O.F. flochier) a teaseled white cloak. This refers to rubbing the garment with thistles in order to raise the fibers, giving it a softer feel.

8) [line 20] LI'RECHUCHEI - to soften it
9a) [line 21] D'AGREI L'VITSHEI - (O.F. foledures) he hired him to press it
b) [line 21] BITESHA BITESHA BI'ME'ASA - for each pressing, he pays a Me'ah

10) [line 24] KABLANUS - hiring a laborer to perform a full job with a fixed salary in cash

11) [line 28] SHELICHA D'IGARTA - the deliverer of a letter

12a) [line 29] ASEH LI SHIRIM...V'EKADESH LACH - [if a woman gives gold to a man and tells him,] "Make for me bracelets (brooches), etc. and I will be betrothed to you"
b) [line 29] NEZAMIN - nose rings or earrings (see Ibn Ezra to Bereishis 24:22)
c) [line 29] TABA'OS - rings

13) [line 32] ILEIMA OSO MAMON - if we say that it means [when he returns] the [finished product of] gold [which the woman gave to the craftsman to work on] (and that is when the Chachamim say that she is Mekudeshes)

14) [line 32] MICHLAL D'REBBI MEIR SAVAR OSO MAMON LO?! - would this then imply that Rebbi Meir holds that even if he has not given back that [finished product of] gold, [she would still be Mekudeshes to him]?!

15) [line 33] ELA B'MAI MIKADSHA?! - but, then, with what did he betroth her?!

16) [line 33] ELA PESHITA, MAI MAMON? MAMON ACHER - rather, it is obvious that what is the meaning of "Mamon?" It means *other* money (i.e. when he gives her other money, that is when the Chachamim say that she is Mekudeshes, while Rebbi Meir holds that she is Mekudeshes when he returns just the finished product of gold to her without giving any additional money)

17) [line 35] YESHNAH LI'SECHIRUS MI'TECHILAH V'AD SOF / EINAH LI'SECHIRUS ELA LEVA'SOF - (lit. "the compensation for a hired worker is only at the end," and "the compensation for a hired worker is from the beginning until the end)
The Tana'im argue whether an employer of a hired worker becomes obligated to pay the worker for his work only at its completion, or whether he becomes obligated to pay him for his work when the worker completes each Perutah's worth of work.

When a man betroths a woman by letting her keep a loan that he has lent to her, the Kidushin does not take effect, even if she had not yet spent the loan money (Kidushin 6b, 47a). The bills or coins that she received are considered to belong to her from the moment that she receives them since "Milvah l'Hotza'ah Nitnah" - "loan money is given to be spent," and she may repay the lender other bills or coins (RASHI to Kidushin 6b). As such, when a man tries to betroth her with the loan money, he has in effect not given her money for the Kidushin.

19) [line 42] EINAH LI'SECHIRUS ELA LEVA'SOF - see above, entry #17


20) [line 5] NOFECH - generally, a gem (Aruch; specifically, a carbuncle, ruby, or emerald; see commentary of Rabbi Aryeh Kaplan to Shemos 18:8)

21) [line 11] MILVEH A'PERUTAH, DA'ATAH A'PERUTAH - [when one is Mekadesh a woman by giving her] a loan and a Perutah, her mind is on the Perutah (therefore, the Kidushin takes effect)

22) [line 11] REBBI YEHUDAH HA'NASI - Rebbi Yehudah "the Prince" and leader of the Jewish people in Eretz Yisrael. He was from Tzipori, a city in the lower Galilee, approximately midway between Tiberias and Haifa, where he finished editing the Mishnah.

23) [line 12] B'EMES AMRU - it is an accepted Halachah. (According to the Yerushalmi (Shabbos 1:3), "b'Emes Amru" translates as "it is a Halachah l'Moshe mi'Sinai." From the Rambam's introduction to Perush ha'Mishnah, though, it may be inferred that this is true only when "b'Emes Amru" is stated in a Mishnah. Our Gemara brings this phrase in a Beraisa. Rashi to Sukah 38a DH b'Emes Amru applies the Yerushalmi's translation even to a "b'Emes Amru" that is mentioned in a Beraisa. Accordingly, in our case it could mean "it is *as clear as* a Halachah l'Moshe mi'Sinai" - see MAHARATZ CHAYUS to Beitzah 17a.)

24) [line 17] TABACH UMAN - an expert/professional slaughterer
25a) [line 18] MAZIK HU - he is doing damage
b) [line 18] POSHE'A HU - he is negligent

26) [line 23] NIBLAH (NEVEILAH) - he caused it to become a Neveilah
A Neveilah is a carcass of an animal that died without a Halachic slaughtering. The Torah states, "You shall not eat anything that dies by itself (Neveilah). You shall give it to the stranger who is in your gates, that he may eat it, or you may sell it to a Nochri, for you are a holy people to HaSh-m, your Elokim" (Devarim 14:21). The flesh of a Neveilah is prohibited to be eaten, and a k'Zayis or more of a Neveilah makes an object Tamei through Maga (contact) and Masa (carrying).

27) [line 24] AMAR LEI: L'ACHER MOCHACHA - he said to him (Shmuel said to Rav Chama bar Gurya): (a) your brain should become cloudy (Rashi); (b) you have no brain in your head (Ga'on cited by Shitah Mekubetzes); (c) are you not concerned about making your brain cloudy? (Ya'avetz)

28) [line 25] HASHTA SHAKALT MAI D'SHAKAL CHAVRACH - now you have taken what your friend took

29) [line 28] MIBA'I LEI L'MIRMEI A'NAFSHEI - he should have been cautious and careful (lit. thrown it upon himself)

30a) [line 29] KASHRO BE'ALAV B'MOSEIRAH - if its owner tied it with a tie-rope (or the reins)

b) [line 30] NA'AL B'FANAV KA'RA'UY - if he closed the door properly [so that it could not be opened by a normal wind and the animal could not get out by itself]

31) [line 32] B'YADAYIM KELA'O MINEI - he destroyed it from him with his hands

32) [line 35] NISKAL POSHE'A HU - one who trips and falls (and thereby causes damage to someone else) is considered negligent and is obligated to pay for the damages. This is the subject of a Machlokes Tana'im (Bava Kama 29a, 82b).

33) [line 36] TABACHEI TZIPORI - the slaughterers of Tzipori, a city in the lower Galilee, approximately midway between Tiberias and Haifa

34) [line 38] KENISHTA D'MA'ON - in the synagogue of Ma'on or Beis Ma'on, a city near Tiberias

35) [line 39] ZIL, AISI RE'AYAH D'MAMCHIS L'SARNEGOLIM, V'AFTERACH - go bring proof that you are an expert at [slaughtering] chickens, and I will exempt you

36) [line 41] LASESEN - moisten them

37a) [line 41] SUBIN - Literally, (a) bran that adheres to the wheat kernel that is separated out in the last stages of sifting; alt. coarse bran that comes off the wheat when it is pounded; (b) bran flour (coarse flour that still has the bran in it)
b) [line 41] MURSAN - coarse bran that comes off the wheat when it is pounded, or flour that still has the bran in it. Rashi here explains that Subin is thicker than Mursan.

38) [line 42] PAS NIPOLIN - bread that falls apart when held
39) [line 43] NOSEI SACHAR - he receives a wage for his work

40) [line 43] MAGRUMASA (HAGRAMAH)
There are two "Simanim," or parts of the animal that must be sliced through when performing Shechitah: the Kaneh (trachea) and the Veshet (esophagus).
Five of the most important laws of Shechitah are the following:

1. "She'hiyah" - One may not "pause" in middle of a Shechitah.
2. "D'rasah" - One may not "press" the knife into the neck, but must use a sliding, cutting motion.
3. "Chaladah" - One may not insert the knife into the middle of the thickness of the neck and cut from there outwards.
4. "Hagramah" - One may not cut the Simanim such that part of the cut "slants" above the point that delimits the part of the neck upon which Shechitah may be performed.
5. "Ikur" - One may not "rip out" the Simanim from the neck and then cut them. Similarly, one may not cause the Simanim to tear during Shechitah, such as by cutting them with a dull blade.
41) [line 47] IBA'I LEI (CHIYUVA) [L'CHIYUVEI] L'TABACHA - he should have obligated the slaughterer to pay (Dikdukei Soferim)

42) [line 48] LECHESHE'YETZEI - when he goes out [from asking a Halachic question, and he receives a stringent reply]

43) [line 49] "HOLECH RACHIL MEGALEH SOD" - "One who goes around talebearing is he who reveals a secret." (Mishlei 11:13)

44) [line 50] SHULCHANI - a moneychanger
45) [line 51] RA - invalid. (A person shows a coin (Dinar), before accepting it as payment, to a moneychanger to receive his professional opinion on whether it is a valid coin or not. The moneychanger says that it is a valid coin, and so the person accepts it. Later he discovers that the coin is actually not valid.)

46) [line 51] UMAN PATUR; HEDYOT CHAYAV - a professional [appraiser] is exempt (for making an inaccurate appraisal); an amateur is obligated (to pay for his inaccurate appraisal)

47) [line 52] DANKU V'ISUR - [such as] Danku v'Isur, who were two highly skilled moneychangers (and appraisers of coins)

48) [line 52] D'LO TZERICHI L'MIGMAR KELAL - who do not need to study at all

49a) [line 52] TA'U B'SICHTA CHADTA - (O.F. coinz) they erred in identifying a newly minted coin (i.e. they said that it was valid, but it was actually not valid due to a blemish in the minting process of that specific coin)
b) [line 53] DEHA'HI SHA'ATA D'NAFAK MI'TUSEI SICHTA - because at that moment, it (the new coin) had just come out from under the mint

50) [line 54] LO KA NAFIK LI - they would not let me spend it
51) [line 54] ZIL, CHALFEI NIHALAH - go exchange it for her
52) [line 55] U'CHESOV A'PINKASI "DEIN ESEK BISH" - and write on my ledger "this bad deal" (so that I remember not to do such a thing again)

53) [last line] LIFNIM MI'SHURAS HA'DIN - (lit. further inside from the line of the law) beyond what the law requires

54) [last line] "V'HODATA LAHEM ES HA'DERECH YELCHU VAH, V'ES HA'MA'ASEH ASHER YA'ASUN" - "And you shall inform them of the path in which they shall walk, and the deeds which they shall do." (Shemos 18:20)

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