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1) [line 2] HA REBBI YEHUDAH, HA RABANAN - this [statement of Rebbi] is in accordance with Rebbi Yehudah, and this [other statement of Rebbi] is in accordance with the Rabanan. Rebbi Yehudah (2a) maintains that the Sanhedri Gedolah is comprised of 70 judges, and thus Rebbi states that according to Rebbi Yehudah, there must be 277 people in a city to warrant the establishment of a Sanhedri Ketanah there (230 people for the reason that Rebbi Nechemyah gives (2b), and an additional 47 in case it is necessary to add on to the Beis Din of 23 judges in a capital case in which the court is split, in which case we add 2 judges until we reach a total of 70). The Rabanan maintain that the Sanhedri Gedolah is comprised of 71 judges, and thus Rebbi states that according to Rabanan, there must be 278 people in a city to warrant the establishment of a Sanhedri Ketanah.
2a) [line 12] CHOLETZ (CHALITZAH)
b) [line 12] MEYABEMIN (YIBUM)
3) [line 13] HU ASUR B'ALMANAH (KOHEN GADOL: ASUR B'ALMANAH) - he (the Kohen
Gadol) is prohibited from marrying a widow
4) [line 14] MES LO MES - a close relative of his died (BAL TITAMEI
5) [line 14] EINO YOTZEI ACHAR HA'MITAH - he may not go out [of the Beis ha'Mikdash] to follow the coffin. This prohibition is based on the verse, "u'Min ha'Mikdash Lo Yetzei" (Vayikra 21:12). See Insights here.
6a) [line 15] HEN NICHSIN - [when] they are hidden [from the Kohen Gadol's
view; i.e. they have exited the first alley and entered another one]
7a) [line 15] HEN NIGLIN - [when] they appear [in the second alley]
8) [line 19] DERECH KOL HA'AM OVRIN B'ZEH ACHAR ZEH - the manner of the rest of the people is that they pass one after the other [in a line to comfort the mourner]
9) [line 20] HA'MEMUNEH MEMATZ'O BEINO L'VEIN HA'AM - the deputy to the Kohen Gadol stands between him (the Kohen Gadol) and the rest of the people
10) [line 23] KESHE'MAVRIN OSO (HAVRA'AH) - when they bring him the Se'udas
11) [line 24] MESUBIN AL HA'ARETZ - they recline [to eat] on the ground (to express that they share in his pain and grief)
12) [line 36] "HISKOSHESHU VA'KOSHU, [HA'GOY LO NICHSAF!]" - "Gather yourselves together, gather together, [O undesired nation (Yisrael)!]" (Tzefanyah 2:1) - The words "Hiskosheshu" and "va'Koshu" are reminiscent of the words for straw, "Kash," and adornment, "Kishut." "Hiskosheshu va'Koshu" is interpreted to mean, "Take the straw out of your eye first before you tell others to do the same," or "Adorn yourself first and then adorn others (especially in the matter about which you are about to rebuke them)!" (RASHBAM to Bava Basra 60b)
13) [line 36] KASHET ATZMECHA V'ACHAR KACH KASHET ACHEIRIM - correct (lit. adorn) yourself [first] and then correct others (see previous entry)
14) [line 39] B'SHOGEG GOLEH - if he killed unintentionally, he goes into
exile (GALUS / AREI MIKLAT)
15) [line 41] "V'YASHAV BAH AD MOS HA'KOHEN HA'GADOL" - "And he shall live in it until the death of the Kohen Gadol." (Bamidbar 35:25) - This verse teaches that a person who killed unintentionally and was banished to an Ir Miklat (see previous entry) may leave the Ir Miklat when the Kohen Gadol dies (see Makos 11a-b). Our Gemara teaches that when a Kohen Gadol kills unintentionally, he nevertheless must be banished to an Ir Miklat, even though he will not leave when the Kohen Gadol (i.e. himself) dies.
16) [last line] KOL D'IS LEI TAKANTA B'CHAZARAH - [we might have thought that] anyone who has a reparation by being returned [home from exile to the Ir Miklat upon the death of the Kohen Gadol]
17) [line 3] "[V'HAYAH] LANUS SHAMAH KOL ROTZE'ACH" - "[... so that] any [accidental] murderer can flee to there." (Devarim 19:3) - This verse teaches that every person who kills unintentionally is to flee to the Ir Miklat, including a Kohen Gadol (even though he has no way of ever leaving there).
18) [line 5] LO SAGI D'LO AVAR?! - Is it not enough that he not transgress?! (How can the Beraisa imply that he may transgress the Mitzvos of the Torah?!)
19) [line 16] "V'HIS'ALAMTA" - "[You shall not see the bull of your brother or his sheep cast off,] and hide yourself [from them; you must certainly return them to your brother.]" (Devarim 22:1) - The wording of the verse, "and hide yourself," teaches that there are cases when the Mitzvah of returning a lost object does not apply, as the Beraisa here discusses. Similarly, the Gemara derives from here that a Kohen Gadol shall not serve as a witness in court because doing so is below his honor.
20) [line 16] PE'AMIM SHE'ATAH MIS'ALEM - there are times when you should hide yourself
21) [line 19] HAYESAH MELACHAH SHELO MERUBAH MI'SHEL CHAVEIRO - the loss that he will incur from not doing his own work in order to return the lost object will be greater than the value of the object
22a) [line 25] MISHUM YEKARA D'CHOHEN GADOL - because of the honor due to
the Kohen Gadol
23) [line 30] "LO SA'ANEH AL RIV" - "Do not speak up in a dispute [to pervert justice]" (Shemos 23:2). Based on the spelling of the word "Riv" ("dispute") in the verse, the Gemara expounds the verse to be saying, "Do not argue with the Rav," i.e. with one who is greater than you, such as the king.
24a) [line 31] MISHUM AFSANYA - because of the military stipends. (a) The
king may not be involved in the deliberation for the establishment of a leap
year, because it is in his interest for every year to be a leap year. This
is because he pays his soldiers a yearly sum at the beginning of each year,
and if there is an extra month in the year, then he is receiving an extra
month's worth of labor from them for free (RASHI); (b) the king may not be
involved in the deliberation for the establishment of a leap year, because
it is in his interest for every year *not* to be a leap year, since he will
then have to pay his soldiers for the extra month from his own funds and not
from tax money (ARUCH)
25) [line 33] SHATA BASAR YARCHA AZIL - (a) the year follows the moon; i.e. the seasons of the year (hot, cold) follow the lunar year (that is, the cold that will come in Marcheshvan will come in Tishrei if an extra month is added to the preceding year) (RASHI; see obvious question on this explanation in TOSFOS DH Shata); (2) the seasons of the year follow the solar months; i.e. the seasons of the year (hot, cold) are not linked to the late ripening of fruits in the spring (for which a month will be added to the year), and therefore the cold arrives at approximately the same time of year (on the solar calendar) every year regardless of when the fruits ripen (TOSFOS)
26) [line 34] RO'EI VAKAR - cattle shepherds
28a) [line 37] IM TOR BI'TZEFAR BI'TELAG YAMUS - if a bull, in the morning,
is near death due to the cold
29) [line 39] IM KIDUM TAKIF LACHADA YEHEI YIPACH B'LO'ECHA NAFIK L'KIVLEI - if [the full force of winter has passed such that] the east wind is only so strong that the breath that you blow from your cheeks goes out to greet it [and the heat of your breath is stronger than the coldness of the east wind and it warms it]
30a) [line 43] A'RA'AVASA SAMUCH?! - Do they rely on shepherds?!
31) [line 44] ISTAYU'EI HU D'ISTAYA MILSAIHU - they (the shepherds) merely provided support for the matter (of establishing a leap year)
32) [line 45] KA PASIK V'TANI - [the Tana] states categorically [with regard to the Kohen Gadol's restriction from performing Yibum]
33) [line 46] LO SHENA MIN HA'EIRUSIN V'LO SHENA MIN HA'NISU'IN - it makes no difference whether [the wife of his deceased, childless brother was widowed] from Eirusin, or whether [she was widowed] from Nisu'in. In either case, the Kohen Gadol may not perform Yibum with his brother's widow. (See Background to Bava Basra 49:4 for a concise description of the difference between Eirusin and Nisu'in.)