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1) [line 1] MEVAZBEZIN DIN AVIHEM - they cause the judgment of their fathers (in the World to Come) to be torn up

2) [line 3] ME'ACHAR SHA'ATAH ASID LIPARA MEHEM - If in the future (in the World to Come) You intend to exact payment from (to punish) them for their sins,

3) [line 3] LAMAH HIKHEISAH SHINEIHEM BAM? - (lit. Why did You set their teeth on edge with them?) Why did You exact payment for their wickedness in this world by killing us, where the death of young children atones for a great deal? (See Koheles Rabah 4:1 where the claim of these children, along with an added appeal taught to them by Eliyahu ha'Navi, cause the fathers of these children to merit the World to Come)

4) [line 5] REVAV - a substance that is thick, viscous and loathsome, e.g. fat or oil (and only the poor deal in it)

5) [line 6] "SHISAH HASH-M MORAH LAHEM; [YED'U GOYIM ENOSH HEMAH SELAH.]" - "HaSh-m! Give them (those poor people) mastery; [Let the nations know that they are only men (frail creatures), Selah.]" (Tehilim 9:21)

6) [line 9] "HASH-M! SHAMATI SHIM'ACHA, YAREISI, HASH-M PA'ALCHA B'KEREV SHANIM CHAYEIHU, B'KEREV SHANIM TODI'A [B'ROGEZ RACHEM TIZKOR.]" - "HaSh-m, I have heard Your report, and I was afraid; O HaSh-m, revive Your work in the midst of the years, in the midst of the years make known; [in wrath remember mercy.]" (Chabakuk 3:2) - "Pa'alcha" ("Your work") refers to the Torah. The words "b'Kerev Shanim" ("in the midst of the years") is read by the Gemara as "b'Kiruv Shenayim" ("when two huddle together"). It is about this situation that Chabakuk prays, "Chayeihu!" ("Let him (them) live [in expanse, fulfilling all of his (their) needs!])

7) [line 14] "VA'YEHI HEMAH HOLCHIM, HALOCH V'DABER, V'HINEH RECHEV ESH V'SUSEI ESH, VA'YAFRIDU BEIN SHNEIHEM; VA'YA'AL ELIYAHU BA'SE'ARAH HA'SHAMAYIM." - "And it came to pass, as they were walking along and talking, that, behold, there appeared a chariot of fire, and horses of fire, and it parted them from one another; and Eliyahu went up in a storm of wind into Heaven." (Melachim II 2:11)

8) [line 18] EIN NOCHIN ZEH LA'ZAH B'HALACHAH - (a) who do not learn the Halachah with each other in a *pleasant* manner; (b) who do not *lead* each other while learning together to understand the Halachah correctly

9) [line 18] GOLEH (AREI MIKLAT - Cities of Refuge)
(a) A person who murders intentionally after having been previously warned is liable to the death penalty. A person who murders unintentionally is exempt from the death penalty, but is punished with Galus (banishment).
(b) When it is proven that a person killed unintentionally, he is banished to one of the six Arei Miklat (Cities of Refuge) or one of the forty-two cities of the Leviyim. He must stay there and not leave the city or its Techum for any reason whatsoever until the death of the Kohen Gadol who served at the time that he was sentenced to banishment.
(c) If the unintentional murderer leaves his City of Refuge, the Go'el ha'Dam (the closest relative of the murdered person) is permitted to avenge the death of his relative and kill the murderer.

10) [line 21] "NIDMU AMI MI'BLI HA'DA'AS [KI ATAH HA'DA'AS MA'ASTA V'EM'ASECHA MI'KAHEN LI VA'TISHKACH TORAS ELOKECHA, ESHKACH BANECHA GAM ANI.]" - "My people are destroyed for lack of knowledge; [for you have spurned knowledge, and I will spurn you from serving Me; seeing that you have forgotten the Torah of your Elokim, I will also forget your children.]" (Hoshea 4:6)

11) [line 23] MI'TOCH HA'DECHAK - despite abject poverty
12) [line 24] "KI AM, B'TZIYON YESHEV, B'YRUSHALAYIM; BACHO LO SIVKEH, CHANON YOCHNECHA L'KOL ZA'AKECHA, K'SHOM'ASO ANACH." - "For the people shall dwell in Tziyon, in Yerushalayim; you shall weep no more; He will be very gracious to you at the voice of your cry; when He shall hear it, He will answer you." (Yeshayah 30:19)

13) [line 26] "V'NASAN LACHEM...LECHEM TZAR U'MAYIM LACHATZ; V'LO YIKANEF OD MORECHA, V'HAYU EINECHA RO'OS ES MORECHA." - "And though HaSh-m gives you the bread of adversity, and the water of affliction, yet Your Teacher shall not withdraw Himself any more, but your eyes shall see Your Teacher." (Yeshayah 30:20) - The greatest blessing is when a person is satisfied with his lot, as the Mishnah states, "Eizehu Ashir? Ha'Same'ach b'Chelko." - "Who is rich? He sho is satisfied with his lot." (Avos 4:1) Therefore, Lechem Tzar and Mayim Lachatz *does* show that HaSh-m is being gracious with the person who earns the Torah despite abject poverty.

14) [line 27] MASBI'IN OSO MI'ZIV HA'SHECHINAH - he is satiated by the splendor of the Divine Presence

15) [line 29] HA'PARGOD - the Heavenly curtain (that is before HaSh-m's presence)
16) [line 36] D'CHALIF - the previous [morning]
17) [line 36] ALMA A'MAI KA MEKAYEIM? - [if each progressive day is worse than the previous one,] what causes the world to continue to exist?

18) [line 37] KEDUSHAH D'SIDRA - the responsive prayer of Kedushah that is written into the "u'Va l'Tziyon Go'el" prayer, which is recited even by a person who prays alone (without a Minyan, the quorum of ten where the Kedushah is recited in the repetition of the Shemoneh Esrei prayer). The Kedushah prayer is a sanctification of HaSh-m's Name. Kedushah d'Sidra contains the words of Kedushah and a translation into Aramaic, compelling the one who prays to delve into the meaning of the words. The Gemara in essence is answering that the world continues to exist because of the study of Torah, and the Kedushah d'Sidra prayer is an attempt to have all who pray regularly learn at least a minimal amount of Torah each day.

19) [line 37] YEHEI SHEMEI RABA D'AGADETA - the response, "Yehei Shemei Raba" of the Kadish prayer that is recited after a session of learning Agadeta, the class of Rabbinical literature that contains homiletic interpretations of the verses of Scriptures. Since this phrase is also a sanctification of HaSh-m's Name, the Gemara is again referring to a time when Torah is learned and HaSh-m's Name is sanctified.

20) [line 38] "ERETZ EFASAH KEMO OFEL, TZALMAVES V'LO SEDARIM, VA'TOFA KEMO OFEL." - "A land of gloom, as darkness itself; and of the shadow of death, without any order, and where the light is like darkness." (Iyov 10:22) - The word "Sedarim" ("Seder" in the singular = "order"), is also used to refer to sections of the prayers. (Hence the word Sidur, prayer book.) Our Gemara learns that when there are Sedarim, the light ("Tofa" = "eminence") will not be like darkness but rather will emanate *from* the darkness.

21) [line 39] TOFI'A ME'OFEL - [the light] will emanate from the darkness
22) [line 43] ASKACH - found
23) [line 43] TOMARTA DECHINUNISA - a very fat species of date with an appealing, aromatic smell

24) [line 43] SHAKLAH - he took it
25) [line 43] KARCHAH B'SUDREI - he wrapped it in his scarf
26) [line 44] MORCHINA - I can smell
27) [line 45] AMAR LEI, "BENI; TAHARAH YESH BACH!" - he (Rav Huna) said to him (Rabah bar Rav Huna), "Son, you must be pure [to have the capacity to discern the smell of this date]!

28) [line 45] YAHAVAH NIHALEI - he gave it to him (his son)
29) [line 47] SIMACHTA ES LIBI - you gladdened my heart [on account of your state of purity]

30) [line 47] HIKHEISA ES SHINAI - but you have set my teeth on edge (you have pained me by giving away my gift to your son)

31) [line 48] RACHAMI D'ABA A'BENEI - the love of a father is for his sons
32) [line 49] RACHAMI D'BENEI, A'BENEI D'HAVU LEI - the love of sons, if for the sons that they have

33) [line 50] ITPAL BEI - he took care of; raised
34) [line 50] KI GADAL - when he grew
35) [line 51] AMAR LEI "ASHKEYAN MAYA" - Rav Acha bar Yakov said to him, 'Please give me a drink of water.'

36) [line 51] LAV BERICH ANA - I am not your son
37) [line 51] RABI, RABI, BAR BERATECH ANA - raise me, raise me, [but] I am [still] the son of your daughter (and do not have to treat you as if I am your son)

38) [line 52] B'POLMOS SHEL ASPESYANUS - during Vespasian's war against Yerushalayim

39) [line 52] ATAROS CHASANIM - crowns worn by grooms
40) [line 52]
- a bell used at parties
41) [line 52] B'FOLMOS SHEL TITUS - during Titus' [first] war against Yerushalayim
42) [line 53] YEVANIS - Greek
43) [line 53] B'FOLMOS HA'ACHARON - during the final war against Yerushalayim [that led to the destruction of the Beis ha'Mikdash and the city, and was also led by Titus]

44) [line 53] APIRYON - (a) the frame and hangings of a palanquin, especially for a bride in the wedding procession; (b) a sedan chair, to carry a bride to the Chupah in the wedding procession

45) [line 54] MOSHLEI MESHALIM - those who teach great wisdom through parables

46) [line 55] SHAKDANIM - those who learn all day and all night (the phrase "Shokdim Al Dalsos Beis ha'Midrash" - "always appearing at the doors of the Beis ha'Midrash" is taken from the word Shaked, an almond, which is the first tree to blossom in Eretz Yisrael)

47) [line 56] ANSHEI MA'ASEH - men of great works
48) [line 56] REBBI YOSI KATANTA - Rebbi Yosi the Small (the last and smallest of the Chasidim)

49) [line 56] CHASIDIM - pious ones
50) [line 57] ZIV HA'CHOCHMAH - the radiance of wisdom (see Insights)
51) [line 57] MESAH TAHARAH U'FERISHUS - purity and abstinence died
52) [line 57] REBBI YISHMAEL BEN PI'ABI - see Insights
53) [line 59] BENEI CHORIN - (a) people of unsullied lineage (RASHI); (b) those who delve into the study of Torah

54) [line 59] CHAFU ROSHAM - they covered their heads [in shame]
55) [line 59] NIDALDELU - they became disregarded
56) [line 59] GAVRU BA'ALEI ZERO'A - the ruffians took power
57) [line 59] BA'ALEI LASHON - slanderers
58a) [line 60] EIN DORESH - there is no one to look out for the good [of the people of Yisrael among the nations of this world]
b) [line 60] EIN MEVAKESH - there is no one to plea [for mercy for the people of Yisrael in the world of the spiritual spheres such as the Kochavim and Mazalos]
c) [line 60] EIN SHO'EL - there is no one to ask [for mercy for the people of Yisrael in the world of the spiritual being such as the angels] (MAHARSHA)

59) [line 60] L'HISHA'EN - to rely on

60a) [last line] SHARU CHAKIMAYA - the Torah Sages [of one generation] started...
b) [last line] L'MEHEVEI K'SAFRAYA - to be as important as the teachers of schoolboys [of the previous generation]
61) [last line] CHAZANAYA - the sextons who take care of the maintenance of synagogues

62) [line 2] B'IKVOS MESHICHA - [at the end of the current exile,] "in the footsteps" of [the events leading up to the coming of] the Messiah

63) [line 3] CHUTZPA YISGEI - impudence will grow to great proportions
64) [line 3] YOKER YA'AMIR - (a) *high prices* will be scandalous (MAHARSHA) and will rise to unprecedented heights (TOSFOS YOM TOV); (b) *honor* will be cherished and pursued (TOSFOS YOM TOV); (c) according to the Girsa YOKER *YE'AVES* - people will not honor each other (RASHI to Sanhedrin 97a); alt. the most honorable person will be a charlatan (RASHI ibid. citing his teachers)

65) [line 4] MINUS - heresy
66) [line 5] TOCHACHAS - reproof
67) [line 5] BEIS VA'AD - the places where scholars gather to learn the Torah; the Batei Midrash

68) [line 5] GALIL - the modern-day Galil, north of Megido
69) [line 6] HA'GAVLAN YESHOM - the place called Gavlan will be desolate. Gavlan was a city in the lower Galilee, possibly Gabalah, which was built by King Herod, that was known for its fertility (Kesuvos 112a)

70) [line 6] ANSHEI HA'GEVUL - (a) inhabitants of border towns of Eretz Yisrael (RASHI to Sanhedrin 97a); (b) according to the Girsa ANSHEI *HA'GAZIS* - the judges of the Great Sanhedrin (the Jewish Supreme Court), that convened in the Lishkas ha'Gazis (the Chamber of Hewn Stone, TY #27). The Great Sanhedrin was the highest Halachic authority before which the most difficult cases were brought (Devarim 17:8). The Sanhedrin was exiled to ten successive places at the time of the destruction of the Second Beis ha'Mikdash (RASHI to Sanhedrin ibid.)

71) [line 7] LO YECHUNANU - but they will not find a haven
72) [line 7] CHOCHMOS SOFRIM TISRACH - the wisdom of the Sages will go sour
73) [line 8] HA'EMES TEHEI NE'EDERES - the truth will be absent
74) [line 9] NE'ARIM PENEI ZEKEINIM YALBINU - (a) youths will put the elderly to shame; (b) the unlearned will but the Torah Sages to shame

75) [line 10] (MENAVEL) [MENABEL] - disgraces (based on Michah 7:6)
76) [line 11] PENEI HA'DOR KI'FNEI HA'KELEV - (lit. the face of the generation will be like the face of a dog) (a) this is to be taken literally (RASHI to Sanhedrin 97a,citing his teachers); (b) no one will be embarrassed to sin in the presence of his neighbor (RASHI ibid.)

77) [line 14] MELACH - rocks of salt, as one may find today at the edge of Yam ha'Melach

78) [line 15] GOFRIS - sulfur
79) [line 15] HADAS - myrtle (branches)
80) [line 15] VERED - a rose
81) [line 17] KANIM - reeds
82) [line 17] CHILAS - (O.F. lesche - sedge, a rush-like or flag-like plant that grows in wet places) a type of reed; bullrush

83) [line 18] TANI LEVI B'MASNISEI - Levi taught in his Mishnah [and added the words "Af Shel Kanim v'Chilas Asur"] 84) [line 20] TAVLA D'CHAD PUMA - (lit. a bell with one mouth) a single bell
85) [line 22] TANBURA - tambourine
86) [line 22] TAVREI - he broke it
87) [line 23] MICHLAF - it may be mistaken for
88a) [line 23] AVID LEI - make for him [a drum]
b) [line 24] A'PUMA D'CHATZBA - [by stretching a skin] over the mouth of an large earthenware pitcher

89) [line 24] A'PUMA D'KEFIZA - [by stretching a skin] over the mouth of a measuring cup that holds three Lugin (3.6, 4.14 or 7.2 liters, depending upon the differing Halachic opinions)

90) [line 27] IR SHEL ZAHAV - a type of a golden brooch (O.F. nosche) upon which is a design of Yerushalayim

91) [line 29] KIPAH SHEL MEILAS - a head-covering of fine white wool or white felt

92) [line 30] ZEHORIS HA'MUZHAVOS - a dome-shaped canopy made from wool that is dyed red into which gold threads are inserted to give it its shape

93) [line 32] PAPIRIS - a dome-shaped canopy made of curved tree boughs from which colored scarves and gold foil are hung

94a) [line 34] KESH'TZARU MALCHEI BEIS CHASHMONA'I ZEH AL ZEH - when one of the two brothers Hyrkanus and Aristobulus (two of the last descendents of the Hasmonean kings), laid siege to the other one (there are two contradictory sources as to who laid siege to whom; the next entry follows the Girsa of our Gemara) in order to capture the throne

b) [line 34] MALCHEI BEIS CHASHMONA'I (THE CIVIL WAR)
(a) Before Yochanan Kohen Gadol (Yochanan Hyrkanus), the grandson of Matisyahu, died, he commanded that his reign as ruler of the land of Yehudah be passed on to his wife. However, his son Yehudah Aristobulus, paid no attention to his father's testament. He imprisoned his mother and brothers, except for one brother named Antigonus and seized power for himself. He appointed Antigonus as head of the army. Aristobulus was the first Hasmonean ruler to call himself "king;" all of his predecessors had the title of "prince." He was hostile to the Sages, and pursued them with ruthlessness. He ruled over Yehudah for only one year and died childless in the year 3658 (103 BCE).
(b) He was succeeded by his widow, Queen Shlomtziyon or Shelomis [Salome] Alexandra, a sister of Shimon Ben Shetach, the leading sage of the period, to whom she was loyal even when married to an archenemy of the sages. After her husband died, she freed his brothers from prison. The oldest brother, Alexander Yanai, performed Yibum with her, and later succeeded his dead brother to the throne.
(c) Under the influence of his wife, Yanai halted the suppression of the Perushim and the Sages for a time, so that he could pursue the war against the hostile Nochri enclave in the Land of Yisrael. He did this throughout most of the twenty-seven years of his reign, motivated by lust for battle and glory. As time went on, however, he used the foreign soldiers in his army to suppress his own people and hunt down the Perushim. His reign lasted until either 3684 or 3685 (77 or 76 BCE).
(d) During the next 11 years, when Shelomis was queen, peace and tranquility reigned in the land. It was the only golden era during the time of the Second Temple. The last testament of Queen Shelomis declared Hyrkanus, her first-born son, to be the legal ruler of the land, but he held power for only three months. Her younger son Aristobulus put together a large army and fought his brother near Yericho. Aristobulus won the battle and Hyrkanus abdicated the throne and withdrew from public life. But Antipater the Edomite provoked Hyrkanus into reopening the war against his brother. They asked Aretas, the Arab king of the Nabateans, for support, and marched with a large army to the gates of Yerushalayim. Hyrkanus's supporters let him into the city, forcing Aristobulus and his soldiers to retreat behind the massive fortifications of the Temple Mount. Aristobulus's forces demolished the bridge that connected the Temple mount with the Upper City of Yerushalayim, leaving a deep valley between themselves and the attackers.
(e) At this time the Roman general Pompey was conquering the lands of Asia Minor one after the other. In 63 BCE Hyrkanus and Aristobulus turned to Pompey's proconsul in Damascus to intervene in their dispute. Rome's representatives were notorious for their greed, and when the messengers of Aristobulus offered the larger bribe, the Roman proconsul decided in his favor. King Aretas and Hyrkanus were commanded to lift the siege and leave Yerushalayim.
(f) When Pompey returned to Damascus after completing his victorious military campaigns, the two brothers appeared before him. Because Pompey was interested in imposing the imperial rule of Rome upon the land of Judea, he preferred Hyrkanus, the weaker and more submissive of the two brothers, and declared him to be both king and Kohen Gadol. He also commanded that Aristobulus surrender all the fortresses of the country. Aristobulus meekly capitulated to his demands. His men, however, decided to defend the city against the approaching Roman army. Hyrkanus's men opened the city gates for Pompey, while Aristobulus and his soldiers withdrew behind the fortifications of Har ha'Bayis. Eventually, the Romans succeeded in breaching the walls of Har ha'Bayis. Some 12,000 Kohanim and defenders were killed. Aristobulus and his two sons and two daughters were taken as captives to Rome for a victory procession before the Roman populace. One of Aristobulus's sons managed to escape and returned to his homeland to encourage the people to continue their resistance against the invaders.
(g) Pompey thus put an end to Judean political independence and imposed a tax upon the land. The coastal cities, as well as the cities of Transjordan, were excluded from Jewish rule. All that remained of the Jewish State was Judea, part of Edom, the Galilee and a narrow stretch of land in the south of Transjordan. Even in this limited territory Jewish rule was not sovereign, for it came under the jurisdiction of the Roman proconsul in Damascus.
(from The History of the Jewish People/The Second Temple Era, Artscroll Publishers, Brooklyn, New York, 1982, adapted by Rabbi Hersh Goldwurm from Dr. E. Ebner's translation of Yekusiel Friedner's Divrei Yemei ha'Bayis ha'Sheni, Pages 103 - 107)

95) [line 36] MESHALSHELIN - lower
96) [line 38] CHOCHMAS YEVANIS - a sign language invented by the Greeks using non-verbal gestures

97) [line 38] LA'AZ LAHEM - he communicated to them in Chochmas Yevanis
98) [line 40] NA'ATZ TZIPORNAV BA'CHOMAH - it stuck its hoofs (lit. nails) into the wall

99) [line 40] NIZDA'AZE'AH - trembled
100) [line 40] ARBA ME'OS PARSAH - 400 Persian miles, approximately 1459.2, 1536 or 1843.2 kilometers, depending upon the differing Halachic opinions

101) [line 42] OMER
(a) There is a Mitzvah to bring the Korban ha'Omer on the second day of Pesach. A large quantity of barley is reaped after nightfall after the first day of Pesach. At this time the grain is still moist, and the process of extracting one Omer (approximately 2.2, 2.5 or 4.3 liters, depending upon the differing Halachic opinions) of barley flour is extremely difficult. The flour is baked and offered as a Korban Minchah on the 16th of Nisan. It is also referred to as the Minchas Bikurim -- Vayikra 2:14-16).
(b) In addition, a lamb is offered as an Olah, as it states in Vayikra 23:12.
(c) The Korban ha'Omer is the first offering of the new grain of the year, and as such it removes the prohibition against eating from the new grain. 102) [line 42] GAGOS TZERIFIM - a coastal town in Eretz Yisrael, near the modern-day Ramleh

103) [line 42] SHTEI HA'LECHEM
(a) The Shtei ha'Lechem is an offering of two loaves of bread (that are Chametz) that is brought on Shavuos. It is baked from the newly grown wheat (Vayikra 23:17). One loaf is given to the Kohen Gadol and the other is divided among the rest of the Kohanim in the Mikdash at the time. They are eaten on the day of Shavuos and the night afterwards, until midnight (RAMBAM Hilchos Temidin u'Musafin 8:11).
(b) Afterwards, all new wheat is permitted to be used for Menahcos.

104) [line 42] BIK'AS EIN SOCHER - the valley of Ein Socher, a fertile valley in the Shomron near Shechem, believed to be the modern-day Arab village of 'Askar

105) [line 42] B'ERETZ YISRAEL, LESHON SURSI LAMAH? - In the land of Yisrael, why should the Syriac language be spoken?

106) [line 45] "EINI OLELAH L'NAFSHI MI'KOL BENOS IRI." - (lit. "My eye has aggrieved my soul") "My eye has brought me grief (i.e. My eyes grieve when I am introspective and view my condition) because of all the daughters of my city." (Eichah 3:51) - Our Gemara notes that Raban Shimon Gamliel used this verse to describe the circumstances of his household, interpreting the end of this verse as, "...*more than* all of the daughters of my city."

107) [line 46] ASYA - (a) Tosfos to Yevamos 115a DH Amar brings the Gemara in Bava Basra 56a that identifies Asya with Keini mentioned in Bereishis 15:19. It seems that the Keini lived near Moav, to the west of the Dead Sea. They lived in Ir ha'Temarim (Palm City), which may be Chatzatzon Tamar, to the west of the Dead Sea. The Targum translates Keni as Shalamite, an Arabic tribe (RABBI ARYEH KAPLAN); (b) possibly Callirhoe and its surroundings, on the east side of the Jordan River, near the Dead Sea; (c) Asia Minor, or rather the Roman province embracing the Western part of the peninsula of Asia Minor, bequeathed by King Attalus to the Roman republic; (d) a town called Essa, east of Lake Kineres

108) [line 47] MESAPER KUMI - the Nochri fashion of cutting and wearing the hair

109) [line 47] DARKEI HA'EMORI
(a) Darkei ha'Emori refers to those customs of the Nochrim that have no logical foundation, but are not idol worship.
(b) Their prohibition is learned from the verse (Vayikra 18:3) "uve'Chukoseihem Lo Seileichu" (RASHI to Shabbos 67a), or from the verse (Shemos 23:24) "Lo Sa'aseh k'Ma'aseihem" (RASHI to Chullin 77a, RAMBAN to Shemos ibid.)

110) [line 50] NIGNAZ SEFER TORAH - a Torah scroll was hidden away (he was likened to a Torah scroll because of his vast knowledge)

111) [line 51] BATLU ZERO'EI SORAH - (lit. the "arms" of the Torah) those who possess depth of analysis and who are able to base the teachings of the Oral Law on scriptural sources

112) [line 51] NISTATMU MA'AYANOS HA'CHOCHMAH - the wellsprings of wisdom were sealed

113) [line 51] ATROS CHOCHMAH - the crowns of knowledge
114) [line 52] SHE'"ATERES CHACHAMIM OSHRAM" - "The crown of the wise is their riches" (Mishlei 14:24)

115) [line 54] ALAH GOVAI - a plague of a very destructive, uncommon species of locust struck

116) [line 55] LO SISNI - do not learn in the Mishnah