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Sanhedrin 82
1) [line 1] INSHEYEI RAV LI'GEMAREI - Rav forgot his learning (i.e. what he
had been taught by his teacher with regard to this matter -- RASHI)
2) [line 2] AKARYUHU L'RAV KAHANA B'CHELMEI - they read to Rav Kahana in his
dream
3) [line 2] "BAGDAH YEHUDAH V'SO'EVAH NE'ES'SAH V'YISRAEL UVI'YERUSHALYIM,
KI CHILEL YEHUDAH KODESH HASH-M ASHER AHEV U'VA'AL BAS EL NECHAR." -
"Yehudah rebelled, and an abomination was done in Yisrael and in
Yerushalayim, because Yehudah, the holy one whom HaSh-m loved, desecrated
himself by having relations with the daughter of a strange god." (Malachi
2:11, according to RASHI. See also RADAK and METZUDAS DAVID.)
4) [line 5] ADKEREI RAV LI'GEMAREI - he remembered his learning (with regard
to this matter)
5) [line 14] "YACHRES HASH-M LA'ISH ASHER YA'ASENAH ER V'ONAH ME'OHALEI
YAKOV, U'MAGISH MINCHAH LA'SH-M TZEVAKOS." - "HaSh-m will cut off from the
man who does these acts a sharp son and a wise son from the tents of Yakov,
and one who offers an offering to HaSh-m Tzevakos." (Malachi 2:12)
6a) [line 16] ER B'CHACHAMIM - a descendant who will pose (arouse) questions
to the Sages (METZUDAS DAVID)
b) [line 16] ONEH B'SALMIDIM - a descendant who will answer questions of
the students
7) [line 23] GULGALTO - his skull
8) [line 23] YEHOYAKIM - Yehoyakim (Elyakim) ben Yoshiyahu was king of
Yehudah for eleven years. He became king in the year 3316. It was during his
reign that the first Exile of Yehudah occurred, when Nevuchadnetzar took
part of the vessels of the Beis ha'Mikdash and youths of the Royal Family
and brought them to Bavel (3320), and then Nevuchadnetzar returned and
banished Yehoyakim to Bavel (3327). Yehoyakim died during the journey.
Eleven years later the first Beis ha'Mikdash was destroyed.
9) [line 23] ZEKEINO D'REBBI PEREIDA - the grandfather of Rebbi Pereida
(i.e. Rebbi Chiya bar Avuyah)
10) [line 24] ASHKACH HA'HU GULGALTA D'HAVAS SHADYA B'SHA'AREI
YERUSHALAYIM - he found a certain skull that was thrown among the gates of
Yerushalayim
11) [line 26] NAVOG - it re-emerged
12) [line 28] "KEVURAS CHAMOR YIKAVER, SACHOV V'HASHLECH ME'HAL'AH
L'SHA'AREI YERUSHALAYIM." - "He will be buried with the burial of a donkey;
he will be pulled and cast forth beyond the gates of Yerushalayim."
(Yirmeyahu 22:19)
13) [line 31] KARCHAH B'SHIRA'EI - he wrapped it in silk garments
14) [line 31] OSVEI B'SIFTA - he placed it in a chest
15) [line 31] ASAI DEVIS'HU - his wife came
16) [line 32] CHAZISAH - she saw it
17) [line 32] NAFKAS - she went out
18) [line 32] AMRAH LEHU L'SHIVEVASAHA - she said to them, to her neighbors
19a) [line 33] HAI D'ITESA KAMAISA HI - this [skull] is that of his first
wife
b) [line 33] D'LO KA MENASHI LAH - for he has not forgotten her
20) [line 34] SHAGARTA L'SANURA V'KALSAH - she put it in the oven and burned
it
21a) [line 38] NaSHG"A - this acronym stands for *N*idah, *Sh*ifchah,
*G*oiyah, *I*shus. It refers to the four prohibitions enacted by the
Rabanan, according to Rav Dimi, that one transgresses when he has relations
with a Nochris.
b) [line 39] NaSHGa"Z - this acronym stands for *N*idah, *Sh*ifchah,
*G*oiyah, *Z*onah. It refers to the four prohibitions enacted by the
Rabanan, according to Ravin, that one transgresses when he has relations
with a Nochris.
22a) [line 39] NIDAH - even though a Nochris who sees a flow of blood does
not have the status of a Nidah (see Background to Kidushin 80:2b),
nevertheless the Rabanan decreed that having relations with her is a
violation of the prohibition of Nidah due to the disgusting nature of the
act and the Chilul Hashem involved (RASHI)
b) [line 39] SHIFCHAH - the Rabanan decreed that having relations with a
Nochris is a violation of the prohibition of Shifchah, because the Jewish
people are called "Gevirah," or masters, and thus the Beis Din prohibited
living with a Nochris with the same prohibition that forbids a Jew from
living with a Shifchah Kena'anis.
c) [line 39] GOIYAH - the Rabanan decreed that having relations with a
Nochris is a violation of the prohibition of marrying a Goiyah, because of
the Torah prohibition against marrying Nochrim ("Lo Sischaten Bam"); they
extended that Torah prohibition to include having relations with a Nochris
even without intention to marry her.
d) [line 39] ZONAH - Ravin maintains that the Rabanan decreed that having
relations with a Nochris is also prohibited because of "Zonah" (lit.
"prostitute"). See Insights.
23) [line 41] HA'BA LIMALECH, EIN MORIN LO - [when] one comes to ask for
advice (a Kana'i who asks Beis Din whether he should kill the evildoer), we
do not instruct him [to do so; rather, the law that a Kana'i may kill the
evildoer means that he may kill the evildoer on his own accord, but not that
Beis Din instructs him to do so]
24) [line 45] RODEF HU - he (Pinchas) had the status of a "Rodef," one
pursuing another person to kill him. See Insights.
25) [line 46] "VA'YOMER MOSHE EL SHOFTEI YISRAEL ['HIRGU ISH ANASHAV
HA'NITZMADIM L'VA'AL PE'OR.']" - "Moshe said to the judges of Yisrael,
['Each man shall kill his constituents who have been involved with Ba'al
Pe'or.']" (Bamidbar 25:5)
26) [line 48] KOZBI - Kozbi was the Midyanite woman with whom Zimri, the
leader of the tribe of Shimon, sinned. She was the daughter of Tzur, one of
the kings of Midyan (Bamidbar 25:15, 31:8)
27) [line 51] BELORISAH - her hair (the long hair grown at the back of the
head)
28) [line 52] GA'U CHULAM BI'VECHIYAH - they all wailed in a cry
29) [line 53] RA'AH MA'ASEH V'NIZKAR HALACHAH - he saw the act and he
recalled the Halachah
30) [line 55] KARYANA D'IGARTA IHU LEHEVEI PARVANKA - lit. the one who reads
the letter should be the agent to carry out its contents, meaning that
Pinchas should be the one to carry out the Halachah, since he is the one who
related the Halachah.
31) [last line] "VA'YAKAM MI'TOCH HA'EDAH V'YIKACH ROMACH B'YADO" - "... and
he rose up from the midst of the people and he took a spear in his hand."
(Bamidbar 25:7)
32) [last line] KELEI ZAYIN - weapons
33) [last line] SHALAF - he removed
34) [last line] SHANENAH - the sharp blade of the spear
35) [last line] HINICHAH B'UNKELO - he placed it in his clothing
36) [last line] HAYAH NISH'AN V'HOLECH AL MAKLO - he was leaning and walking
on his staff (which was actually the handle of his spear, so that the people
would not recognize that he was carrying his weapon and that he intended to
kill)
82b---------------------------------------82b
37) [line 4] HITIRU PERUSHIN ES HA'DAVAR! - They, those who are separated
[from immoral acts], have permitted the matter!
38) [line 10] MASHKOF - lintel
39) [line 11] CHAVATAN - he threw them down
40) [line 14] "VA'YA'AMOD PINCHAS VA'YEFALEL" - "And Pinchas stood up and he
prayed." (Tehilim 106:30)
41) [line 15] SHE'ASAH PELILOS IM KONO - he made quarrels with his Maker
42) [line 16] KANA'I - a zealous person
43) [line 16] MESHIV CHEMAH - one who turns away wrath
44a) [line 17] RE'ISEM BEN PUTI ZEH - did you see this son of the "Puti"
(the one who fattened)
b) [line 17] SHE'PITEM AVI IMO AGALIM L'AVODAS KOCHAVIM - whose mother's
father fattened calves for idols
45) [line 19] HAKDEM LO SHALOM - grant to him peace
46) [line 19] "LACHEN EMOR HINENI NOSEN LO ES BERISI SHALOM." - "Therefore,
tell [him] that I hereby give to him My covenant of peace." (Bamidbar 25:12)
47) [line 21] "ZARZIR MOSNAYIM O TAYISH U'MELECH ALKUM IMO" - "The
loin-girded Zarzir, or the he-goat, and the king against whom no one can
rise." (Mishlei 30:31) - The "Zarzir" refers to a swift animal, such as a
dog (Metzudas David), an eagle (alternate explanation in Rashi), a raven
(Maharsha), cock (Feliks, p. 59), or other fast animal. The Gemara
interprets this verse to be referring to Pinchas' act of avenging the honor
of Hashem by killing Zimri. Rashi explains that "the King against Whom no
one can rise" refers to Hashem, while others explain that this "king" refers
to the Yetzer ha'Ra, whose temptations no one can resist (and thus Pinchas
did not need to wait until Zimri was weak to attack him, since he was under
the hold of the Yetzer ha'Ra and would not have been able to defend himself
against Pinchas' attack).
48) [line 24] BEITZAH HA'MUZERES - a sterile or spoiled egg
49) [line 24] ARUGAH - a vegetable patch, furrow
50) [line 25] KEVER - the opening of her womb
51) [line 27] KOS BI AM ZEH! - Slaughter this nation through me (through the
sins that I will cause them to do)!
52) [line 28] BEIN KANEI L'URBENEI - between the reeds and the ravens (a
secluded place)
53) [line 28] BA'HADEI KALFEI D'KANEI - among the stalks of reeds
54) [line 29] GAFTAH L'IMAH - she defamed her mother
55) [line 31] SHE'HISLI - (a) who caused others to speak about; (b) who
caused others to search for and investigate (RASHI)
56) [line 45] HA'YOTZEK - one who pours [oil upon the flour of the Minchah
offering]
57) [line 45] HA'BOLEL - one who mixes [the flour of the Minchah offering
with oil]
58) [line 45] HA'POSES - one who breaks up the loaves of the Minchah
offering into crumbs
59) [line 45] HA'MOLE'ACH - one who places salt [upon the offering]
60) [line 45] HA'MENIF - one who waves (TENUFAH)
Waving portions of certain Korbanos and meal-offerings is called Tenufah;
the Kohen, together with the owner of the Korban (when it is not a Korban
Tzibur), waves them in all four directions and up and down (RASHI to
Menachos 62a DH Molich. TOSFOS to Sukah 37b DH Kedei, ponders whether all
Tenufos were done in this fashion, or whether some Tenufos only required
lifting and lowering).
61) [line 45] HA'MAGISH - one who brings (HAGASHAH)
When a Korban Minchah (flour offering) is offered, a Kohen must take the
utensil containing the Minchah and touch it to the southwest corner of the
Mizbe'ach ha'Chitzon.
62) [line 45] HA'MESADER ES HA'SHULCHAN - one who organizes the [Lechem
ha'Panim upon the] Shulchan (LECHEM HA'PANIM)
The Lechem ha'Panim (Showbread) is an offering of 12 loaves (that are
Matzah), which are arranged in two Sedarim (stacks), six loaves to each
Seder, on the Golden Table of the Mishkan or Beis ha'Mikdash. Fresh loaves
were arranged on the Table every Shabbos and are left there until the
following Shabbos. The Kohanim eat the loaves that are removed (Vayikra
24:5-9), half being given to the Kohen Gadol ("Aharon") and have to the
other Kohanim ("l'Vanav").
63) [last line] HA'METIV ES HA'NEROS - one who prepares the lights (HATAVAS
HA'NEROS)
(a) Every evening a Kohen lights the Menorah in the Beis ha'Mikdash. This is
called Hadlakas ha'Neros. Enough oil is put into the Menorah's lamps to burn
until the morning.
(b) In the morning, a Kohen would clean out the burnt wicks and leftover oil
that remained in the Menorah's lamps, and replaced them with fresh oil and
wicks. This is what the Torah, and the Mishnah, calls Hatavas ha'Neros, or
Dishun ha'Menorah. The spent wicks were placed in the same pile of ashes
near the ramp of the Mizbe'ach into which the Terumas ha'Deshen was placed.
(c) The cleaning of the lamps was done in two stages. First the Kohen would
clean five of the lamps of the Menorah, then he would wait while other
services of the Mikdash were done, and only afterwards would he complete the
job and clean out the remaining two lamps of the Menorah.
(What we have described above is based on the opinion of the majority of the
Rishonim. However, others assert that some or all of the lamps of the
Menorah were lit in the morning as well, or that the Menorah was cleaned in
a single step according to some Tana'im. Also, the process we have described
is altered slightly if some of the lamps are still burning by the morning.
The Tana'im argue as to which service was done between the cleaning of the
first five and the last two lamps. For more information, see Yoma 14a, Chart
#2.)
64) [last line] HA'KOMETZ - he who gathers a handful (KEMITZAH)
(a) When an individual who is not a Kohen offers a Korban Minchah (flour
offering), a Kohen must take off a Kometz (handful), which is burned upon
the Mizbe'ach.
(b) A Kometz is the amount that can be held by the middle three fingers when
they are pressed upon the palm. The Kohen puts his hand in the dough or
baked goods and removes one handful. Using the thumb and smallest finger of
the same hand, he next wipes off the dough or baked goods that stick out,
until only the Kometz remains.
(c) The remainder of the Minchah (the Sheyarei ha'Minchah) is eaten by male
Kohanim.
(d) A Minchah that is brought by the Tzibur, a Minchah offered by a Kohen,
and a Minchah that is brought together with an animal Korban (the Minchas
Nesachim -- see Background to Sotah 15:9) are entirely burned on the
Mizbe'ach.
65) [last line] HA'MEKABEL DAMIM - he who receives the blood (KABALAS
HA'DAM)
(a) The offering of a Korban is comprised of four main actions. These four
"Avodos" are Shechitah (slaughtering), Kabalas ha'Dam (collecting the blood
of the Korban that will be cast on the Mizbe'ach), Holachah (carrying the
blood towards the Mizbe'ach) and Zerikah (casting the blood on the outer
(b) In the Avodah of Kabalas ha'Dam, a Kohen catches the life-blood of the
animal in a utensil, which is then brought to the top of the Mizbe'ach.
66) [last line] BA'CHUTZ - [one who does any of the abovementioned Avodos]
outside of the Beis ha'Mikdash (HA'SHOCHET VEHA'MA'ALEH BA'CHUTZ)
(a) The Torah obligates a person to bring all Kodshim that are fit to be
offered as sacrifices to the Beis ha'Mikdash, as it states in Vayikra
17:1-7. Besides the Mitzvas Aseh, there is a Lav prohibiting slaughtering
them outside of the Azarah (Shechutei Chutz) and burning them or parts of
them outside of the Azarah (Ha'ala'as Chutz). In addition, the Tana'im learn
(Sanhedrin 34b) that casting the blood of a sacrifice outside of the Azarah
is also prohibited. The punishment for transgressing these prohibitions is
Kares (ibid. 17:9; SEFER HA'CHINUCH Mitzvah #186), and the animal remains
Asur b'Hana'ah (i.e. it is prohibited to derive any benefit from it).
(b) If a Kohen performs any other Avodah (such as those mentioned above in
entries #56-65) with a Korban outside of the Azarah, there is no punishment
of Kares.
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