(Permission is granted to print and redistribute this material as long as this header and the footer at the end are included.) |
1) [line 1] SAVUR MINEI - they (the students of the Yeshiva) originally thought from his statement 2) [line 1] AVAL L'ATZMO LO - but not with regard to himself (that is, the statement that a Shechiv Mera's gift with a Kinyan is final applies only if the Shechiv Mera wants to retract the gift and give it to someone else, but it does *not* apply if he wants to retract the gift and keep it for himself)
3) [line 2] MI'KUFRI - from Kufri or Kufra, possibly Cyprus 6) [line 11] SIMAN B'ALMA D'CHAYEI - [he is giving] merely an omen that he should live 7) [line 12] ME'CHAYIM KA'AMAR - he was saying that the gift should take effect while he is still alive
8) [line 20] SHADREI - he sent him
10a) [line 21] HACHA ASRA DI'SHMUEL - this is the place of Shmuel (and thus
the Halachah follows his opinion here) 11) [line 23] KI'SHEMA'ATEI - in accordance with his own teaching (that if a Shechiv Mera writes "*me*'Chayim" in the document of the gift, then it takes effect right away and the Shechiv Mera cannot retract the gift if he recovers)
12) [line 23] HAVAH KA TARDA LEI - she was bothering him
15) [line 26] LITBA ARBEI! - his (Rava's) boat should sink! 18) [line 28] LO IFRAK MI'TIV'A - he was not saved from [his boat] sinking
19) [line 31] HA'MOTZI ME'CHAVEIRO ALAV HA'RE'AYAH
20a) [line 33] KAD HAVAH KATZIR - when he was ill
22) [line 1] KIVRO MOCHI'ACH ALAV - his grave proves his status (that he died as a result of his illness) 23) [line 3] NOSNIN ALEIHEN CHUMREI CHAYIM V'CHUMREI MESIM - we give them the stringencies of the living and the stringencies of the dead. For example, if the daughter of a Kohen was married to a Yisrael (and thus was not permitted to eat Terumah in her father's home), we are stringent and forbid her from eating Terumah (out of doubt that perhaps her husband is still alive). If the daughter of a Yisrael was married to a Kohen (and thus she was permitted to eat Terumah), we are stringent and forbid her from eating Terumah (out of doubt that perhaps her husband is dead).
24) [line 12] UL'TUM'AH KA'MACHLOKES - and the same argument applies with
regard to the laws of Tum'ah (SAFEK TUM'AH BI'RESHUS HA'YACHID / BI'RESHUS
HA'RABIM)
25) [line 12] BIK'AH - (lit. valley) a plain [of open fields]
27) [line 13] RESHUS HA'YACHID L'SHABBOS - it is private domain with regard
to the laws of Shabbos (SHABBOS: HOTZA'AH)
28) [line 13] RESHUS HA'RABIM L'TUM'AH - it is a public domain with regard
to the laws of Tum'ah 29) [line 14] YEMOS HA'GESHAMIM - the winter (it is considered to be winter from the time that the second rains fall -- TOSFOS, citing the Tosefta) 30) [line 14] L'CHAN UL'CHAN - for here and for here (i.e. it is a Reshus ha'Yachid for both the laws of Hotza'ah on Shabbos and for the laws of Safek Tum'ah) 31) [line 15] SHE'LO AVRU (ALAV) [ALEHA] - that they (the days of winter) did not pass over (him) [it]. This means that (a) if one winter has passed from the time that the valley was fenced-in, it maintains the status of a Reshus ha'Yachid and is never again considered a Reshus ha'Rabim, even when summer arrives (RASHBAM); (b) if winter passes while the object of Tum'ah is in the valley, then any Safek involving that Tum'ah afterwards is considered a Safek Tum'ah in Reshus ha'Yachid and is deemed Tamei (RABEINU CHANANEL cited by TOSFOS); (c) if the person who has the Safek (who is unsure whether he walked in the valley during the summer or during the winter) comes to ask his question at the beginning of the summer, right after the winter has passed, then even if we rule like Rebbi Nasan (that "Basar Hashta Azlinan," we follow the situation as it is right *now*), we do *not* say that he probably walked there in the summer (and it has the status of a Reshus ha'Rabim and he is Tahor), because since the summer days have just begun it is very unlikely that he would have walked through the valley within the past few days and forgot about it. Rather, his Safek is whether he walked in the valley during the winter that just passed, or during the summer that preceded the past winter. In such a case, we rule that he walked through during *winter* and he is considered Tamei (RI cited by TOSFOS)
|