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1a) [line 1] "AVOS (YOCHLU) [ACHLU] VOSER V'SHINEI VANIM TIKHENA" - "the
fathers ate sour (unripe) grapes and the teeth of the sons are set on edge"
(Yirmeyahu 31:28, according to the Girsa of the EIN YAKOV, as opposed to
the verse in Yechezkel 18:2 -- RASHASH)
2) [line 3] (KOFER) [KEISAR] - (In the five debates mentioned on this Amud between Raban Gamliel and *Kofer*, the Girsa in all of the manuscripts and early printings is *Keisar*. The Censor changed the Girsa in the Basilia printing -- DIKDUKEI SOFRIM #10.)
3) [line 6] SHAVKEI D'ANA MEHADRANA LEI - leave him alone, for I (the emperor's daughter) will answer him
4) [line 7] DUKOS - officer, judge
11) [line 14] APIKTEI - she took it out
16) [line 20] AISI CHAVUSHEI - he brought quince fruits (O.F. codoinz)
21) [line 27] "HA'NOTA OZEN HA'LO YISHMA? (V')IM YOTZER AYIN HALO YABIT?" - "He Who creates (lit. implants) the ear, [will He] not hear? Will the One Who fashions the eye, [will He] not see?" (Tehilim 94:9)
22) [line 29] AMGUSHA - (a) a wizard, magician; (b) a missionary who entices others to sin
23a) [line 29] HURMIZ - (a) the name of a demon (RASHI) (allegorically
referring to the fact that the Jews are in exile, subject to the influences
of foreign kings -- YA'AVETZ); (b) the Shechinah of HaSh-m (the organs of
the upper body, the lungs, heart, brain etc. reflect spiritual pursuits)
24) [line 31] LECHAYEI! - Very well! (Excellent suggestion!)
26) [line 34] LO KAFIN - they are not hungry
27) [line 36] KARYEI L'SHAM'EI - he (Raban Gamliel) called to his (the Keisar's) attendant
28) [line 36] MACHA BEI B'AFTEKA - he (Raban Gamliel) hit him (the attendant) on his neck (alt. *B'APUSEI* - on his forehead)
29) [line 36] AMAR LEI, "AMAI AL SHIMSHA B'VEISEI (D'CHOFER) [D'KEISAR]?" - he (Raban Gamliel) said to him (the attendant), Why did [you let] the sun come into the house of the Keisar?"
30) [line 37] SHIMSHA A'KULEI ALMA NEYACHA - the sun shines down (lit. rests) on the whole world
31) [line 37] U'MAH SHIMSHA D'CHAD MIN ELEF ALFEI RIBO SHAMASHEI D'KAMEI KUDSHA BERICH HU - and considering that the sun is one of the millions of servants that administer before the Holy One, Blessed be He
32) [line 39] GACHECHAN - a practical joker
33) [line 41] SHEVI'ASA - the seventh, [Sabbatical year] (SHEVI'IS)
34) [line 41] MILSA D'SHAVYA LI'TERAVAICHU - one answer that will satisfy (lit. be equal for) both of you
35) [line 43] SHE'SARCHAH ALAV MEDINAH - against whom a country of his dominion rebelled
36) [line 46] L'MAREK - to cleanse from sin (through the suffering of Yechezkel)
37) [line 48] "MI MADAD B'SHA'ALO MAYIM..." - "Who has measured the waters in his palm, and meted out heaven with a span, and measured the dust of the earth in a large vessel, and weighed the mountains with a scale, and the hills with a balance?" (Yeshayah 40:12)
38) [line 48] NURA - fire
40) [line 50] "... V'CHOL ASHER LO YAVO BA'ESH TA'AVIRU VA'MAYIM." - "[Every thing that can stand fire, you shall make it go through fire, and it shall be Tahor. Nevertheless, it shall be purified with the water of sprinkling.] And all that cannot stand fire you shall make go through water." (Bamidbar 31:23) - This verse actually refers to Hechsher Kelim, purifying utensils from the forbidden matter that has entered into their walls. However, Rebbi Avahu used it to dismiss or "push aside" the heretic by showing that that Torah commands that anything that cannot withstand fire should be made to go through water.
41) [line 51] ATUN NAMI ARVISU BAHADAN - you, too, (the Jews) are reckoned (lit. are mixed) with us (i.e. you are considered worthless, along with us, as the following verse states)
42) [last line] "KOL HA'GOYIM K'AYIN NEGDO..." - "All of the nations are like nothing before Him..." (Yeshayah 40:17)
43) [last line] MI'DIDCHU AS'HIDU ALAN - from yours (i.e. your prophet, Bil'am ben Be'or) you have testified about us [as follows:]
44) [line 1] "... UVA'GOYIM LO YISCHASHAV" - "... and he (Yisrael) will not be reckoned among the nations." (Bamidbar 23:9)
45) [line 4] ODER - weeds (thins out plants so that they will grow better)
47) [line 6] "[... U]VA'AVOD RESHA'IM RINAH." - "[At the good fortune of the righteous the city will be elated, and] at the loss of the wicked [there will be] joyful song." (Mishlei 11:10)
48) [line 7] ACHAV BEN OMRI - the wicked king of the ten tribes of Yisrael (Melachim I 16:29 - 22:40, Divrei ha'Yamim II 18:1-34). Although he united the people and was successful in battle, he filled the land with idol worship and sins that angered HaSh-m like no one before him had done (ibid. 16:30-33).
49) [line 7] CHADI - is happy
51) [line 14] "... V'LO KARAV ZEH EL ZEH KOL HA'LAILAH." - "... and one [camp] did not get close to the other one all of that night." (Shemos 14:20) - This verse refers to the camp of the Mitzrim, which was prevented from getting close to the camp of Benei Yisrael, on the night of the splitting of Yam Suf. The words "Zeh El Zeh" are also mentioned with regard to the Ministering Angels, in the verse "v'Kara Zeh El Zeh v'Amar, 'Kadosh Kadosh Kadosh HaSh-m...'" - "and one [group of Angels] called to the other one and said, 'Holy Holy Holy is HaSh-m...'" (Yeshayah 6:3). In this verse, Yeshayah describes the Ministering Angels praising HaSh-m. From the similarity in the words, our Gemara learns that those who call "Zeh El Zeh" did not do so on the night of the drowning of the Mitzrim (Shemos Rabah 23:7).
52a) [line 19] SAS - glad
53a) [line 20] YASIS - He will make [the nations into whose land you will be
54) [line 21] L'MAREK SHTEI CHEZYONOS - to bring to light the two visions [of the downfall of Achav]
55) [line 22] MICHAIHU - the true prophet of HaSh-m who informed Achav that he will be killed in the battle of Ramos Gil'ad
56) [line 24] "BI'MEKOM ASHER LAKEKU HA'KELAVIM ES DAM NAVOS..." - "In the place where the dogs licked the blood of Navos shall the dogs lick your blood." (Melachim I 21:19) - Eliyahu was told to inform Achav, the wicked king of the ten tribes of Yisrael, that he will be punished for the murder of Navos ha'Yizre'eli, his relative. Achav had an uncontrollable desire for the vineyard of Navos. Izevel, the wife of the king, devised a sinister plot in which Navos was executed and Achav inherited the vineyard. HaSh-m held Achav responsible for the murder, sending word through Eliyahu the prophet that "in the place where the dogs licked the blood of Navos shall the dogs lick your blood." Divine retribution was to be meted out upon Achav for this and his many other sins. In Chapter 22, all of the King's advisors and (false) prophets advocated a war with Aram, predicting Achav's victory. Concurrently, Michayhu, a true prophet, saw a vision in which the spirit of Navos offered to entice Achav into the battle that would lead to his doom. This spirit was responsible for all of the false prophecies of victory. Nevertheless, Achav took the advice of the false prophets and he alone was slain in the battle. Although he was later buried, much of his blood was indeed lapped up by dogs in the same place where Navos was executed.
57) [line 26] "V'ISH MASHACH BA'KESHES L'SUMO VA'YAKEH..." - "And a certain man drew a bow randomly, and struck [the king of Yisrael between the joints of the armor; so he said to the driver of his chariot, 'Turn your hand, and carry me from the camp; for I am wounded.']" (Melachim I 22:34)
58) [line 26] LEFI TUMO - unwittingly, unintentionally
62) [line 28] NICHASHTI - I divined
66) [line 34] MI'YA'AKOV LAMAD - he learned from Yakov, who, when he was about to meet Esav after returning from Lavan's house, prepared for war by splitting his family and possessions into two camps. If Esav managed to do battle with one camp and defeat them, the other camp could escape in the interim. So, too, did Ovadyahu split the Nevi'im into two groups, just in case Izevel and Achav would find one cave of Nevi'im, the other cave would survive.
67) [line 34] "... V'HAYAH HA'MACHANEH HA'NISH'AR LI'FELEITAH" - "... and the remaining camp will be saved" (Bereishis 32:9)
68) [line 35] L'EDOM - about Edom
70) [line 38] MINEI U'VEI IBA, NEIZIL BEI NARGA - from it and by it (i.e. from the forest itself), a piece of wood is taken as a handle for the axe that will chop down the trees
71) [line 39] "VA'YACH ES MOAV VA'YIMDEDEM B'CHEVEL HASHKEV OSAM ARTZAH" - "And he (David ha'Melech, who descended from Ruth the Moavi'ah) defeated Moav, and measured them with a line, making them lie down in the ground; [with two lines he measured to put to death, and with one full line to keep alive. And so the Moavim became David's servants, and brought tribute." (Shmuel II 8:2)
72) [line 40] YARECH MI'TOCHAH MASRACHAS - a thigh starts to rot from the inside
73) [line 41] "VA'YIKACH ES BENO HA'BECHOR ASHER YIMLOCH TACHTAV, VA'YA'ALEHU OLAH AL HA'CHOMAH VA'YEHI KETZEF GADOL AL YISRAEL..." - "And he (Meisha, the king of Moav at the time of Yehoshafat, king of Yehudah and Yehoram son of Achav, king of Yisrael, circa. 3050) took his firstborn son who was in line to reign after him. And he offered him up as a burnt offering on the wall; and this evoked intense wrath [of HaSh-m] against Yisrael..." (Melachim II 3:27) - There are two opinions as to whose firstborn son was sacrificed. RAV YOSEF KIMCHI (the father of the RADAK) and RAV MOSHE KIMCHI (the brother of the RADAK) state that Meisha burned to death the kidnapped son of the king of Edom, as revenge for his father having joined forces with Yehoshafat and Yehoram to fight Moav. Meisha burned him *like* one would burn a Korban Olah, and this is the incident mentioned in the verse, "Al Sarfo Atzmos Melech Edom la'Sid" - "for their (Moav's) burning the bones of the [son of the] king of Edom into lime" (Amos 2:1). According to the Midrash (Tanchuma Ki Sisa 5, et al.) and the plain interpretation of our Gemara, Meisha immolated his own son when he realized that he was losing the war. His action indeed stopped the war, as this verse relates, but also brought intense wrath upon Benei Yisrael (see RADAK to Melachim II ibid.).
74) [line 45] "... VA'YIS'U ME'ALAV VA'YASHUVU LA'ARETZ." - "... and they (the three kings - Yehoshafat, Yehoram and the king of Edom) departed from him (Meisha, the king of Moav), and they returned to their own land (lit. the land)." (Melachim II 3:27) - The verse states that they returned to "the land," a hint that Benei Yisrael fell to the lowest spiritual level (a) since it does not state "l'Artzam" - to *their* land. As a result of this incident, HaSh-m decreed that misfortune was to befall Benei Yisrael (RASHI); (b) since the word "va'Yashuvu" is written without a Vav and the verse does not state "va'Yashuvu *El* ha'Aretz," it is reminiscent of the verse, "Yeshvu la'Aretz Yidmu, Ziknei Vas Tziyon" - "They sit on the ground, they are silent, the elders of the daughter of Tziyon" (Eichah 2:10), a verse that refers to the Churban.
75) [line 46] RISH'EIHEN (alt. SON'EIHEN) SHEL YISRAEL - a euphemism for Benei Yisrael (lit. the wicked ones of or the enemies of Yisrael)