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1) [line 1] EIN ASEH DOCHEH LO SA'ASEH V'ASEH (ASEH DOCHEH LO SA'ASEH)
1. A Lo Sa'aseh that is punishable by Kares is not pushed aside by an Aseh (Yevamos 3b).(d) The Rishonim explored the possibility that an Aseh also does *not* push aside a Lo Sa'aseh in other cases:
1. When one person performs a Mitzvas Aseh by doing a certain action in which two people transgress the Lo Sa'aseh.2) [line 13] AGAV MERAREI - because of his sorrow
3) [line 13] DILMA MIKRI - it may possibly happen
4a) [line 15] SEGAN - the deputy to the Kohen Gadol, also known as the Memuneh
b) [line 15] MASHU'ACH SHE'AVAR - the anointed [Kohen Gadol] who is removed
(a) When an incumbent Kohen Gadol becomes unfit to perform the Avodah in the
Beis ha'Mikdash, another Kohen Gadol is appointed as a temporary
replacement. After the reinstatement of the incumbent Kohen Gadol, his
replacement becomes a "Mashu'ach she'Avar" and he is forced to step down.
c) [line 16] ROSH BEIS AV - the leader of the family of Kohanim who are on
duty in the Beis ha'Mikdash on that day (MISHMAROS: BATEI AVOS)
5) [line 17] SHURAH - the line of people who comfort the mourners After a funeral, the people who are present comfort the mourners before they return to the city. At first, the mourners stood still while those present passed by them to offer their condolences. Because of an unfortunate event described by our Gemara, the custom was changed so that the people who comforted the mourners stood in a line and the mourners passed by them. Our Gemara concludes that nowadays, either system is appropriate.
6) [line 20] CHALSHA DA'ATEI - he would become upset or depressed
9) [line 29] (CHAZAR V'HALACH V'SIPER SIMAN) - this is a mnemonic device for remembering the following statements of Rami bar Aba, who attested to three enactments of Rebbi Yosi:
1. *Chazar* refers to "*Hechzir* Rebbi Yosi Es ha'Davar l'Yoshno..." (line 30)10) [line 31] TZIPORI - a city in the lower Galilee, approximately midway between Tiberias and Haifa
11a) [line 38] BEIS ALMIN - (a) a cemetery; (b) a house located next to a
cemetery, where the Taharah process was carried out on corpses, and the
subject of condolences was often discussed (MAHARSHAL)
12) [line 43] NECHASHA KA RAMI LEHU?! - Is he cursing them with an evil omen (that they should have a cause for which to be comforted in the near future)?!
13) [line 48] AVDEI D'YANAI MALKA KATAL NAFSHA - the slave of King Yanai (of the Hasmonean kings -- see Background to Sotah 47:17) killed a person
14) [line 49] SHIMON BEN SHETACH
15) [line 49] TENU EINEICHEM BO U'NEDUNENU - Do not be afraid of him (King Yanai) nor flatter him (lit. set your eyes upon him) and we will judge him
16) [line 49] SHADREI LEHU - he (King Yanai) sent him (the slave) to them [for judgement]
17) [line 50] TA ANT NAMI L'HACHA - you, also, must come here [to the court]
19) [line 50] YAVO BA'AL HA'SHOR V'YA'AMOD AL SHORO - the owner of the bull shall come and stand next to his bull
20) [last line] "V'AMDU SHENEI HA'ANASHIM ASHER LAHEM HA'RIV..." - "Then both the men, between whom the controversy is, shall stand [before HaSh-m, before the Kohanim and the judges, who shall be in those days.]" (Devarim 19:17) - The litigants in a court case must stand.
21) [last line] LO KESHE'TOMAR ATAH ELA KE'MAH SHE'YOMRU CHAVERECHA - not as you (Shimon ben Shetach) are saying but as you friends (the other judges) will say
22) [line 1] NIFNEH L'YEMINO - he turned to his right
24) [line 3] BA'ALEI MACHASHAVOS ATEM - you are people of mixed feelings (without firmness or conviction)
25) [line 4] BA'AL MACHASHAVOS - the Master of feelings [and everything, i.e. HaSh-m]
26) [line 4] YIPARA MIKEM - shall exact vengeance upon you
28) [line 5] CHAVATAN BA'KARKA - he smashed them into the ground
30) [line 11] "SOM TASIM ALECHA MELECH" - "You shall surely set over yourself a king" (Devarim 17:15) - A Jewish King does not have the right to forgo his honor.
31) [line 11] SHE'TEHEI EIMASO ALECHA - so that the awe of him will be upon you
32) [line 14] MEIRAV U'MICHAL - two daughters of King Shaul, who were meant to become wives to David as the fulfillment of Shaul's promise to whomever killed Golyas (Shmuel I 17:25, see below, entry #34). Shaul promised Meirav to David (ibid. 18:17) but instead married her off to Adriel ha'Mecholasi (ibid. 18:19, see below, entry #37). According to our Gemara, Shaul ruled that David had not properly performed Kidushin with Meirav, since he did not give to her or to her father anything of value. The wealth promised to the killer of Golyas (see below, entry #34) was considered a debt that Shaul owed David, and one cannot perform Kidushin with [the relinquishment of] a debt (see below, entry #36, ha'Mekadesh b'Milvah). Next, Shaul promised that Michal should marry David (ibid. 18:20-21) if he should succeed in bringing him one hundred foreskins of the Pelishtim. Shaul secretly intended that David should be killed in battle, since he had become insanely jealous of David (ibid. 18:6-9). When David fulfilled the request, the verse states that Michal was given to him as a wife (ibid. 18:27). However, our Gemara states that Shaul believed that David's intention was again to be Mekadesh b'Milvah (the riches promised to him), and as a result he later gave her as a wife to Palti ben Layish (ibid. 25:44, see below, entry #42). David intended to be Mekadesh with the Perutah's worth of dog and cat food that the foreskins provided, and as such, the Kidushin was valid. Palti ben Layish, aware of the fact that Michal was probably David's wife, was careful to provide her with sustenance, but otherwise did not treat her as his own wife (see RADAK ibid. for an alternate explanation of the situation).
33) [line 16] SHTEI ACHAYOS B'CHAYEIHEN - two sisters while they were both
still alive (ISHAH V'ACHOSAH)
34) [line 21] "...V'HAYAH HA'ISH ASHER YAKENU YE'ASHRENU HA'MELECH OSHER GADOL..." - "[And the men of Yisrael said, 'Have you seen this man (Golyas) who has come up? Surely to defy Yisrael has he come up;] and it shall be, that the man who kills him, the king will enrich him with great riches, [and will give him his daughter, and make his father's house free [of any obligations to the royal house] in Yisrael.']" (Shmuel I 17:25)
35) [line 21] AZAL KATLEI - he (David) went and killed him (Golyas)
36) [line 22] HA'MEKADESH B'MILVAH EINAH MEKUDESHES
37) [line 23] "VA'YEHI B'ES TES ES MEIRAV BAS SHAUL L'DAVID..." - "But it came to pass, at the time when Meirav, Shaul's daughter, should have been given to David, [that she was given to Adriel the Mecholasi for a wife.]" (Shmuel I 18:19)
38) [line 26] MILVAH U'PERUTAH, DA'ATEI A'PERUTAH - [when one is Mekadesh a woman by relinquishing to her] a loan and [also giving her] a Perutah, his mind is on the Perutah (therefore, the Kidushin takes effect)
39a) [line 27] LO CHAZU V'LO MIDI - they are not fit for any use
40) [line 29] HAYAH DORESH MIKRA'OS ME'URAVIN - he interpreted verses that appear to be combined [from different parts]
41) [line 29] "VA'YIKACH HA'MELECH ES SHENEI BENEI RITZPAH VAS AYAH ASHER YALDAH L'SHAUL, ES ARMONI V'ES MIFIVOSHES V'ES CHAMESHES BENEI MICHAL [BAS SHAUL] ASHER YALDAH L'ADRIEL [BEN BARZILAI] HA'MECHOLASI." - "But the king took the two sons of Riztpah the daughter of Ayah, whom she bore to Shaul, Armoni and Mefivoshes; and the five sons of Michal, [the daughter of Shaul,] whom she bore to Adriel, [the son of Barzilai,] the Mecholasi." (Shmuel II 21:8) - Since this verse combines facts about Michal and Meirav, Rebbi Yosi compares their marriages, and learns that they were both illegal.
42) [line 32] "V'SHA'UL NASAN ES MICHALBITO ESHES DAVID L'FALTI VEN LAYISH..." - "And Shaul had given Michal his daughter, David's wife, to Palti the son of Layish..." (Shmuel I 25:44)
43) [line 35] HA'KESIV "ES CHAMESHES BENEI MICHAL BAS SHAUL" - that is, how does Rebbi Yehoshua ben Korchah explain this verse?
44) [line 38] (CHANINA KRA YOCHANAN V'ISHTO ELAZAR U'GE'ULAH U'SHMUEL B'LIMUDEI SIMAN) - this is a mnemonic device for remembering the Sages and their teachings that are brought to prove that those people who raise an orphan in their houses or teach them Torah, are considered to have born them:
1. *Chanina Kra* refers to Rebbi *Chanina*, who cites the verse, "*va'Tikrena* Lo ha'Shechenos..." (Ruth 4:17) (line 39)45) [line 39] "VA'TIKRENAH LO HA'SHECHENOS SHEM LEIMOR, 'YULAD BEN L'NA'OMI'..." - "And the women of the neighborhood gave him a name, saying, 'A son has been born to Na'omi;' [and they called his name Oved; he is the father of Yishai, the father of David." (Ruth 4:17)
46) [line 41] "V'ISHTO (HA'YEHUDIS) [HA'YEHUDIYAH] YALDAH ES YERED, AVI GEDOR... V'ELEH BENEI BISYAH VAS PAR'OH, ASHER LAKACH MARED." - "And his wife, who spurned idol worship and converted to Judaism, bore him Yered, the father of Gedor... and these are the sons of Bisyah, the daughter of Pharaoh, whom Mered took [as a wife]." (Divrei ha'Yamim I 4:18) - This verse refers to Bisyah, the daughter of Pharaoh, who converted and married Kalev ben Yefuneh, identified as Mered. All of the names of the descendents mentioned in this verse refer to Moshe Rabeinu, whom she raised (see Megilah 13a).
46) [line 42] BISYAH - see previous entry
48) [line 52] "VA'YELECH ITAH ISHAH..." - "And her husband went along with her, [weeping after her all the way to Bachurim...]" (Shmuel II 3:16)
49) [last line] "VA'YECHERAD HA'ISH VA'YILAFES" - "and the man was scared and he turned over" (Ruth 3:8)
50) [last line] ROSHEI LEFASOS - turnip heads