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1) [line 14] CHAZEH V'SHOK *2*) [line 20] PERAT L'HAFARAS NEDARIM - that is, perhaps "mi'Lechem -- v'Lo Kol Lechem" ([a Kohen feeds his daughter] some of his bread but not all of his bread) comes to teach us that after a girl is married and divorced, her father may not force her to eat bread from which she has made a vow to abstain, which is a method of Hafaras Nedarim known as Bitul Nedarim (see RAMBAM Hilchos Nedarim 13:7). Before she got married her father had the ability to annul her vows in this manner (RITVA). 3) [line 20] KEVAR PASKAH TANA D'VEI REBBI YISHMAEL - the Tana from the Yeshiva of Rebbi Yishmael has already set down that law (that the father may not annul her vows) [and he learned it from a different verse] 4) [line 23] MUTZ'AH MI'KELAL AV - she is removed from her father's domain (from the time that she got married) 5) [line 32] MI'SHULCHAN GAVO'AH KA ZACHU - the Kohanim receive the portion of the Chazeh v'Shok from "HaSh-m's table"
6a) [line 1] [GUFA] SERIKA - an empty body (similar to Ilan Serak, a
fruitless tree)
7) [line 3] SIMAN: AMAR LEI LO NA'ASEH MA'ASEHA B'MISAH NA'ASEH V'LO NA'ASEH
B'VELAD YAVAM V'TERUMAH YIBUM V'TERUMAH SIMAN - this is a mnemonic device
that describes the following four Sugyos with the opening words of the
Sugyos, respectively, and *then* the four topics of the Sugyos, respectively. 8) [line 6] MI'DE'ISKARTA - from Diskarta. This is probably the name of a place that means private town, settlement, or part of a town (e.g. (d'Iskarta) [Diskarta] d'Reish Galusa - the private town of the Reish Galusa -- Eruvin 59)
9) [line 29] PEIROS - Fruits of Nichsei Milug 1. Possessions that the wife owned before marriage, the values of which were estimated and written in the Kesuvah, to be returned to her in full upon divorce or the husband's death. These are called Nichsei Tzon Barzel ("Iron Flock Properties") because their value does not change between the time of marriage and the time of divorce or the husband's death.(b) When a woman marries a second husband based upon testimony that her first husband is dead, her first husband loses his rights to use the produce that grows from these Nichsei Milug. The second husband never becomes entitled to these Peiros. Even so, the Chachamim decreed that the woman does not have the right to collect from either husband the value of the Peiros that the husbands used. (The reason these husbands are not entitled to the products of the Nichsei Milug is because a person is not obligated to redeem his wife, if captured, unless he is permitted to be with her until she was captured. The products of Nichsei Milug were only given to a husband in return for accepting the obligation to redeem her if captured, so the products of these fields from the time of the second marriage do not belong to either husband.) 10) [line 29] BELA'OS - (a) [the husband does not have to return] the remnants [of the Nichsei Tzon Barzel (see previous entry)] (RASHI); (b) [the husband does not have to pay for the Nichsei Tzon Barzel that he used up and are] no longer in existence (TOSFOS Yevamos 85a DH Bela'os and other Rishonim)
11) [line 30] MITAMEI LAH
12) [line 31] HAFARAS NEDAREHA (NEDARIM: HAFARAH) 13) [line 37] NISEIS SHE'LO BI'RESHUS - if she got married without taking advantage of the *special enactment* of Beis Din; i.e. she got married based on the testimony of two witnesses who were examined in Beis Din and found to be reliable (RASHI) 14) [line 37] NISEIS AL PI BEIS DIN - if she got married by taking advantage of the *special enactment* of Beis Din; i.e. she got married based on the testimony of one witness, in which case she can only marry because of the Takanas Beis Din 15) [line 38] LO NISEIS AL PI BEIS DIN - if she got married without taking advantage of the *special enactment* of Beis Din; i.e. she got married based on the testimony of two witnesses who were examined in Beis Din and found to be reliable (RASHI)
16) [line 39] KILKELAH - she had relations out of wedlock 18) [line 42] HUCHZEKU LIHEYOS MASI'IM ED MI'PI ED... - the Chachamim instituted that a woman can remarry even if only one witness testifies that her husband has died. Although the Torah requires two witnesses for such testimony, the Rabanan allowed a woman to remarry based on the testimony of even a single witness, even if the witness is a woman or slave. The reason for this is, it is assumed that the woman would take care to determine that her husband is truly dead before remarrying, out of fear of the consequences of her husband's return. (If her husband is found to be alive, she loses not only her original husband and the new husband, but her Kesuvah and other benefits as well.) 19) [line 46] "O HODA ELAV CHATASO" - "If he becomes aware of his sin"; this is referring to a person who committed a sin for which one is Chayav Kares if he acted b'Mezid; when he becomes aware that he sinned he must bring a Korban Chatas 20) [line 49] SHETIKAH K'HODA'AH DAMYA - silence is equivalent to acquiescence
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