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Yoma 9

1) [line 3] HA'MOTZI ME'CHAVEIRO ALAV HA'RE'AYAH - the person who has a claim against his fellow man, trying to extract goods or money from him, has to bring the proof (in the case of our Gemara, the Levi who receives Ma'aser Rishon or the pauper who receives Ma'aser Ani must prove that the produce was not tithed)

2) [line 4] V'NASKU - and bring it up to Yerushalayim
3) [line 8] PURSEI - appointees; delegates of the king
4) [line 9] "YIR'AS HA'SH-M TOSIF YAMIM; U'SHENOS RESHA'IM TIKTZORNAH" - "The fear of HaSh-m will increase days; but the years of the wicked will be shortened." (Mishlei 10:27)

5) [line 18] SHILOH - the city in the portion of Efrayim where the Mishkan was built after the 14 years of conquest and apportionment of Eretz Yisrael; it stood for 369 years (Zevachim 118b)


(a) In Vayikra 12:1-8 the Torah discusses the laws of Tum'ah and Taharah after childbirth. After a woman gives birth, she must wait for a certain amount of time before she can enter the Beis ha'Mikdash or eat Kodshim. That time period is divided into two stages: 1. During the initial stage, she has the status of a Nidah (even if she had not seen any blood). If she gave birth to a male, this lasts for seven days. If a female was born, this stage lasts for two weeks. At the end of this period, she may go to the Mikvah. 2. During the second stage, any blood that she sees does not give her the status of a Nidah as it normally would. The blood that she sees during this period is called Dam Tohar. Nevertheless, during this period, she may not eat Kodshim or enter the Beis ha'Mikdash. This lasts for thirty-three days for a male, and sixty-six days for a female. Thus, the total waiting period for a male is forty days and for a female, eighty days.
(b) At the end of the above two stages, the woman may eat Kodshim and enter the Beis ha'Mikdash after she brings a Korban Yoledes. The Korban includes a male sheep as an Olah and a turtledove or a common dove as a Chatas. If she could not afford a sheep, she brings 2 turtledoves or 2 common doves, one as an Olah and one as a Chatas. (The current practice is to consider a woman a Nidah even during the period of Dam Tohar -- see Insights to Nidah 25a.)

7) [line 6] KATER YAKTIRUN - you should burn [the Chelev of the Korban before you take your portion of the flesh]

8) [line 12, 13] "KI KATZAR HA'MATZA ME'HISTARE'A, VEHA'MASECHAH TZARAH K'HISKANES" - "For the mat will be too short for stretching out, and the cover too small for getting into." (Yeshayahu 28:20) - The Gemara interprets this verse as referring to the idol that Menasheh erected in the Beis ha'Mikdash, which became (Kiveyachol!) a companion (Re'a and Tzarah) to HaSh-m

9) [line 13] ME'HISTRARER ALAV SHNEI RE'IM K'ECHAD - (lit. upon which two companions may stretch out) Avodah Zarah causes the space for HaSh-m in this world to become limited, figuratively "pushing" HaSh-m out of his world

10) [line 15] "KONES KA'NED MEI HA'YAM ..." - "He assembles the waters of the sea like a mound, He places the deep water in vaults." (Tehilim 33:7) - The splitting of the Yam Suf was the most sublime of the miracles perceivable by man. The mere thought that descendants of the same people who were witnesses to Keri'as Yam Suf could erect an idol in the house of HaSh-m, caused Rebbi Yonasan to weep.

11) [line 16] "VA'YOMER ..." - "And the Lord says, 'Because the daughters of Zion are haughty'" (Yeshayahu 3:16) - The verses show the practice of Giluy Arayos at the time of the first Beis ha'Mikdash

12) [line 17] SHE'HAYU MEHALCHOS ARUKAH B'TZAD KETZARAH - a tall woman would walk next to a short woman. In this way, the tall woman made her beauty stand out even more.

13) [line 18] KOMAH ZEKUFAH - with erect stature (connoting haughtiness, see also Rashi in Shabbos 62b)

14) [line 19] MALYAN KUCHALA EINEIHEN - they tint their eyes blue
15) [line 20] EKEV B'TZAD GUDAL - the back of the foot progressing no further than the big toe of the foot behind (a haughty way to walk)

16) [line 21] MOR - myrrh
17) [line 21] AFARSEMON - balsam oil (a strong perfume)
18) [line 22] BO'ATOS - they would stamp on the ground
19) [line 22] U'METIZOS ALEIHEN - and spray on them
20) [line 22] K'ERES B'CHA'US - like the venom of an excited serpent

*21*) [line 30] KENEGED 3 AVEIROS SHEBE'YADAM - that is, they were punished for the three sins of (a) Rosheha b'Shochad Yishpotu, (b) Kohaneha bi'Mechir Yoru, (c) u'Nevi'eha b'Kesef Yiksomu

22) [line 31] "LACHEN BIGLALCHEM ..." - "Therefore, for your sake, Zion shall be plowed like a field, and Yerushalayim shall become heaps of rubble, and the mountain of the house [of HaSh-m shall be] like the high places in the forest." (Michah 3:12)

23) [line 32] "MEGUREI ..." - "... an assemblage with swords came against my people. Therefore, clap [hand] against thigh." (Yechezkel 21:17) -

24) [line 34] "ZA'AK ..." - "Cry out and wail, Son of Man, for it will come against my people, against all the princes of Yisrael."(ibid.)

25) [line 35] TALMUD LOMAR "HI B'CHOL NESI'EI YISRAEL" - (this is a citation from the end of the verse)

26) [line 36] NISGALEH AVONAM - (a) they sinned in public (RASHI); (b) the Torah revealed their sin (TOSFOS); (c) they were conscious of the fact that they were sinning (NETZIV)

27) [line 36] NISGALEH KITZAM - the end of their exile was revealed (seventy years)
28) [line 38] SHI'ABUD MALCHIYOS - servitude/subjugation of the empires: Persia, Greece and Rome

29) [line 38] BIRAH TOCHI'ACH - the Beis ha'Mikdash is a proof
30) [line 40] EIDEICHEM - your witness
31) [line 40] HAVEI SACHI B'YARDENA - was bathing in the Jordan River
32) [line 41] SANINA LECHU - hates you
33) [line 41] "IM CHOMAH HI ..." - "If she is a wall, we will build on her a turret of silver; if she is a door, we will encircle her with a panel of cedar." (Shir ha'Shirim 8:9)

34) [line 42] REKEV - decay
35) [line 43] K'EREZ, SHEHA'REKEV SHOLET BO - like cedar which decays (lit. over which decay has power)

36) [line 43] SASMAGOR - a type of worm

37) [line 44] BAS KOL (a heavenly voice, a minor form of prophecy)
One of the lower forms of prophecy is called Bas Kol (lit. echo), where certain individuals of a high spiritual status hear a heavenly voice. The Gemara in numerous places cites instances when a Bas Kol was heard, relaying information from the heavens to the earth. Rebbi Yehoshua (Gemara Bava Metzi'a 59b) is of the opinion that we do not accept the ruling of a Bas Kol when it contradicts the majority opinion of the Sages.

38) [line 46] D'MARA D'ERETZ YISRAEL HAVAH - who was the Master of Eretz Yisrael, the greatest expert in Halachic matters

39) [line 46] YAHAVU LEI ISKA B'LO SAHADEI - people would give him merchandise to invest in business propositions without witnesses

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