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Shabbos 140

1) [line 1] GAVAN - color
2) [line 2] MEMACHO - (O.F. destenprer) to mix with a liquid
*3*) [line 3] MA'ACHAL CHAMORIM HU - that is, mustard (Chardal) is only donkey fodder, and people are normally not particular to crush it by hand, so that it is fully crushed. (Therefore, crushing it by hand on Shabbos is considered a Shinuy.) (RABEINU CHANANEL)

4) [line 13] BACHASHEI - they stirred
5) [line 14] SHUFTA D'SUMA - the smooth, inner stalk of a garlic
6) [line 17] V'LO YITROF, ELA ME'AREV - he should not beat; rather he should stir it

7) [line 18] SHECHALAYIM - (O.F. cresson) a type of cress
8) [line 19] AMITA - (O.F. mente) mint
9) [line 20] SHUM - garlic
10) [line 21] POL - beans
11) [line 21] GERISIN - pounded beans
12) [line 22] NINYA - mint
13) [line 25] ALONTIS - vintage wine mixed with clear, cold water and balsam oil
14) [line 26] PILPELIN - peppers
15) [line 27] AFARSEMON - balsam oil
16) [line 27] L'VEI MESUSA - for [cooling oneself off after] the bathhouse
17) [line 28] KI (NAFKEI ASAI) [NAFKIS V'ASAI] ASHKEYAN CHAMRA - when I came out, they gave us wine to drink

18) [line 28] V'CHASHI - and I felt cold from it
19) [line 29] MI'BINISA D'ROSHI - from the hair on my head
20) [line 29] V'AD TUFRA D'CHAR'I - to the toenails on my feet
21) [line 29] HAVAI MISTEFINA - I would be afraid
22a) [line 29] MENAKU LI - they (the Heavenly court) would deduct from me
b) [line 29] MI'ZACHVASA D'ALMA D'ASI - from my merits in the World to Come (in lieu of saving my life)

23) [line 30] D'DASH BEI - he was used to [drinking] it
24) [line 31] CHILTIS - (O.F. lazre) assa foetida, an umbelliferous plant used as a resin, or whose leaves are used as a spice and for medicinal purposes; laserwort

*25*) [line 31] B'POSHRIN - in warm water. (That is, if one soaks Chiltis in warm water, it is clear that he is preparing it as a curative (RAN) or that he is involved in preparing food in a weekday manner (RASHI DH She'lo Ya'aseh), which is prohibited. If he dips it into vinegar, though, it looks as though he is simply eating it.)

26) [line 31] EIN SHOLIN - it is forbidden to immerse in water in order to float the waste on top

27) [line 31] KARSHININ - the beans of a species of vine, probably the horse bean (which is rarely used as human food)

28) [line 31] LO SHAFIN - it is forbidden to rub off the shell
29) [line 32] KEVARAH - a sieve for sifting grain (TIFERES YISRAEL)
30) [line 32] KALKALAH - a basket
31) [line 32] EIN KOVRIN - it is forbidden to sift
32) [line 33] MOTZ - chaff
33) [line 33] EIVUS - a feeding stall or trough
*34*) [line 34] CHAYAV CHATAS - that is, according to Rav Ada Narsha'ah, soaking Chiltis is considered cooking since the Chiltis becomes soft and edible, even though this is not accomplished through heat.

35) [line 37] I"K (IM KEN), MAH BEIN LI VA'LACH? - Why do I get more respect than you, if not because I know the meaning of the Mishnah better than you?

36) [line 38] YUKRA D'LIBA - heartburn(?)
37) [line 39] TELASA TIKLEI - the weight of the three golden coins
38) [line 45] MISTAMICH V'AZIL RAV ACHA BAR YOSEF - Rav Acha Bar Yosef was leaning as he walked

39) [line 46] L'CHASKUSEI KITNISA - to rub a linen Chaluk, an undershirt (MISHNA BERURAH 102:25)

40) [line 47] L'RAKUCHEI KITNISA - to soften the undershirt
41) [line 47] L'OLODEI CHIVRA - to whiten (the undershirt)
42) [line 49] SUDRA - a scarf worn on the head, which is revealed more than an undershirt (SHITAH L'HA'RAN)


43) [line 1] MESHALFEI L'DIDAH MI'KANYA SHARI - to remove it from the pole (on which it was hung to dry) is permitted

44) [line 2] KLEI KIVA'EI - one of the utensils used in weaving
45) [line 3] KISHTA D'YARKA - a bunch of vegetables
46) [line 6] TALYA D'VISRA - (a) pieces of salted meat hung on a certain length of rope (RASHI); (b) a hook used to hang salted meat (ARUCH)

47) [line 6] D'CHAVREI - of fish

*48*) [line 7] HA'OMED B'EMTZA HA'MITAH - It is not clear why this statement is interjected at this point (RASHASH). It is possible that it is related to the subject discussed at the end of the Sugya (before the Mishnah), which discusses modesty. The Gemara rejects Rav Ketina's statement because people are usually modest in these matters, and therefore standing on a bed does not give rise to improper thoughts. It is still a mystery why the statement of Rav Ketina is quoted here, and not at the end of the Sugya. (Perhaps it was done in order to be modest.) (M. Kornfeld)

49) [line 8] LIZBIN ARICHA - he should buy a long bunch
50) [line 9] KISHA KI KISHA V'URKA MIMEILA - each bunch has the same circumference, and as such the longer bunches contain more of the vegetable (lit. a bunch is a bunch and the [extra] length comes gratis)

51) [line 9] KANYA - reeds, branches (for firewood)
52) [line 10] TUNA - a bundle
53) [line 11] GARIR - it whets the appetite
54a) [line 12] B'ANYUSI - when I was poor
b) [line 12] B'ASIRUSI - when I became wealthy
55) [line 14] LO LIVTZA BETZUEI - (O.F. morsilant) he should not eat small amounts (many times a day), [rather, he should wait until he has enough food for a normal-sized meal and eat then]

56) [line 17] B'CHULEI MANA - in the entire bread basket
57) [line 21] NIMSHEI B'MAYA D'CHARITZEI - he should wash his hands with the stagnant water of puddles, on which algae grows

58) [line 22] UMTZA - a piece of meat
59) [line 22] UNKA - the neck
60) [line 23] KITUNISA - a linen undershirt
61) [line 23] NICHAVRA - he should wash it
62) [line 24] D'MEFATYA LEI - it will last for him (ARUCH, Erech Pat)
63) [line 24] ANA AREIVA - I am a guarantor [that it will last for a year]
64) [line 24] KITA NA'AH - fine beating (of flax)
65) [line 25] TZIFTA - a mat
66) [line 25] D'MECHALYA MANEI - it destroys his clothes
67) [line 26] USHPIZEI - his innkeeper
68) [line 27] V'ASI L'MIGANYA - lest he become despised in her eyes
69) [line 30] TIFNUN - defecate
70a) [line 30] MANO - who (masculine gender) is it?
b) [line 31] MANI - who (feminine gender) is it?
71) [line 31] MARGENISA - (lit. jewel) euphemism for breast
72) [line 31] KURA - (lit. crucible) euphemism for vagina
*73*) [line 32] AD D'MITZTA'ARAN V'HADAR ACHAVI LEHU - The CHIDUSHEI HA'RAN and RITVA interpret this as follows: Rav Chisda once decided to teach his daughters the value of Tzeniyus. He walked in the house with his hands clenched. He opened one of them to reveal a jewel, but held the other clenched. The attention of his daughters was diverted from the beautiful jewel, as they pleaded with him to show them what he had hidden in the other hand. He opened the other hand to reveal a coal. In this manner he taught them that what is hidden, is more highly valued. (This complements Rashi's explanation; RITVA.)

74) [line 34] GORFIN - it is permissible to clear aside dirt
75) [line 34] PATAM - an ox which is being fattened
76) [line 35] U'MESALKIN LI'TZEDADIN MIPNEI HA'RE'I - (a) one may move the grain that overflows from the trough to the side so that the cow will not [trample it and] soil it with excrement (RASHI); (b) one may move aside dirt in a trough (but not remove it completely) for a grazing cow (as opposed to a cow which is being fattened for beef, and is more particular about what it eats).

77) [line 38] EIVUS - a feeding stall or trough
78) [last line] RIREI - dripping saliva

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