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1) [line 3] "VELA'SE'ES VELA'SAPACHAS" - "For the Se'es and for the subsidiary [mark of Tzara'as]" (Vayikra 14:56)
2) [line 3] SAPACHAS TEFEILAH LA'SE'ES - the subsidiary [mark of Tzara'as] is subordinate to the Se'es
3a) [line 28] PASUCH - variegated; [a mark of Tzara'as, the color of which
is a] mixed [combination of white and red] (NEGA'IM: NEGA LAVAN ADAMDAM)
b) [line 28] CHALUK - [a] distinguished, unvarying [shade of white]
4) [line 32] ADAMDAM SHEBA'ZEH VESHEABA'ZEH - the red color [that is mixed with white] in this [color of white, i.e. snow] and in that [color of white, i.e. plaster] (this is a quote from the Mishnah in Nega'im (1:2) where Rebbi Akiva is responding to the words of Rebbi Yishmael, who rules that the Pasuch (mixture of red and white) marks of Tzara'as can be described as either wine diluted in snow (for the Pasuch Baheres) or blood diluted in milk (for the Pasuch mark, the white part of which is the color of plaster). Rebbi Akiva argues, claiming that each time we describe a Pasuch mark, the *red* color that is mixed in (with snow, plaster, etc.) is the color of *diluted* wine.)
5) [line 32] YAYIN HA'MAZUG B'MAYIM - diluted wine (lit. wine diluted in water)
6a) [last line] SHEL BAHERES AZAH K'SHELEG - [the Pasuch mark] of Baheres is
as white as snow
7) [line 2] VEHA'TANYA - and we learned a Beraisa that is a proof to this answer (the answer "Iyn Hachi Nami," i.e. that Rebbi Akiva rules that white wool is the mark second in whiteness to snow)
8) [line 2] LO SHE'AMAR REBBI AKIVA SHEL SID DEIHAH HEIMENAH ELA SHEL TZEMER DEIHAH HEIMENAH - (lit. Rebbi Akiva did not say that [the Pasuch mark] of plaster is weaker than it, rather, he said that [the Pasuch mark] of wool is weaker than it.) (a) Rebbi Akiva only listed plaster after snow as a response to Rebbi Yishmael (see above, entry #4); (b) Rebbi Nasan intends to change the Girsa in the Mishnah in the opinion of Rebbi Yishmael, also, that wool, and not plaster, is listed after snow (TOSFOS, 2nd explanation). In either case, Rebbi Akiva rules that white wool is the mark second in whiteness to snow, and that all colors mix with each other, and that they are not grouped into Avos and Toldos.
9) [line 4] U'MENALAN D'VAHERES AZAH - and from where do we learn that Baheres is the whitest mark? (RASHI)
10) [line 5] "V'IM BAHERES LEVANAH HI..." - "And if a white Baheres it is" (Vayikra 13:4) - The Gemara interprets this verse as stating, "It (the Baheres) is white (i.e. the whitest possible mark of Tzara'as), and no other is [as] white."
11) [line 7] AMUKAH - [with a] sunken [appearance]
13) [line 10] "[V']AL KOL HE'HARIM HA'RAMIM V'AL KOL HA'GEVA'OS HA'NISA'OS." - "And upon all the high mountains, and upon all the lofty hills." (Yeshayah 2:14)
14) [line 12] "...V'AMAR 'SEFACHENI NA [EL ACHAS HA'KEHUNOS LE'ECHOL PAS LACHEM.']" - "[And it shall come to pass that everyone that is left in your house shall come and bow down to him (the faithful Kohen of verse 35) for a small silver coin and a loaf of bread;] and shall say, 'Please attach me [to one of the [offices of the] Kohanim, so that I may eat a piece of bread.']" (Shmuel I 2:36) - This verse was said to Eli the high priest. It shows that the word "Sefacheni," related to "Sapachas," connotes something of secondary or subordinate value.
15a) [line 14] NE'EMRAH LEVANAH BI'SE'ES - "white" is used to describe the
mark of Se'es (Vayikra 13:10, 19)
16) [line 17] B'MASNISA TANA - it is taught in a Beraisa
18a) [line 21] TZEMER NAKI BEN YOMO - white newborn lamb's wool
19a) [line 23] MALCHEI - kings
22a) [line 32] SHEVOR MAKLA - King Shapur II, the king of Persia, who ruled
309-379 CE, during the Sassanid Dynasty.
23) [line 33] HAI MINAIHU ADIF? - which one is greater (Shevor Malka or the Roman emperor)
24) [line 34] B'CHURSHA KA ACHIL LEI - (a) [in order to ask such a question,] he (i.e. Rav Papa) must be hidden in a forest [with no knowledge of current events] (RASHI); (b) [a person who asks such a question in Persia is asking for] a blow to the eye that will blind him, [which was the practice of the Persian kings when they punished their subjects for denigrating the king] (ARUCH, citing RAV HAI GA'ON)
25) [line 34] PUK CHAZI TIV'A D'MAN SAGI B'ALMA - go out and see "whose coin is legal tender," i.e. who is the current world power
26) [line 35] "[KEN AMAR, 'CHEIVASA REVI'AISA]... V'SEICHUL KOL AR'A U'SEDUSHINAH V'SADEKINAH.'" - "[Thus he (the Angel) said, 'The fourth beast shall be a fourth kingdom upon earth, which shall be different from all kingdoms,] and shall devour the whole earth, and shall trample it down, and break it into pieces.'" (Daniel 7:23) - This vision refers to Rome, the "fourth kingdom."
27) [line 37] ROMI CHAYEVES - Rome, the wicked
28a) [line 38] GELIMA D'AMAR V'SHACHAKEI - a [new] cloak of wool and one
that is worn out
29) [line 47] V'EIMA TERUMAH, SHE'HIZHIR V'ANASH? - But perhaps you will say
that this refers to Terumah, for which the Torah wrote a prohibition and a
punishment? (TERUMAH: MISAH B'YDEI SHAMAYIM)
30) [line 48] LO ASHKECHAN AVON MISAH D'CHAYAV ALEI KORBAN - we do not find a sin that is punishable with Misah bi'Yedei Shamayim (for intentional transgression) for which a person is liable to bring a Korban [Chatas] (for unintentional transgression)
31) [last line] KORBAN KAVU'A - a fixed sacrifice, i.e. a normal Korban Chatas, which does not vary with the means of the penitent, as opposed to the Chatas known as the "Korban Oleh v'Yored," which does vary based upon the means of the penitent (see Background to Shavuos 2:1:d)