[17a - 59 lines; 17b - 55 lines]
1)[line 1]והנאךHANA'ACH- you derived pleasure; i.e., you accepted the explanation
2)[line 2]בשוק העליון של ציפוריSHUK HA'ELYON SHEL TZIPORI- the upper market of Tzipori. Tzipori is a city in the lower Galilee, approximately midway between Tiberias and Haifa. It became the center of the Jewish settlement following the destruction of the second Beis ha'Mikdash when Rebbi Yehudah ha'Nasi, spiritual leader of the nation, moved there for its fresh air due to health concerns. It became the seat of the Sanhedrin after the Sanhedrin moved there from Beit She'arim (see Kesuvos 103b, Rosh Hashanah 31b).
3)[line 3](ומצאתי) [ומצאני] אחד [מתלמידי יש"ו הנוצרי](U'MATZASI) [U'METZA'ANI] ECHAD [MI'TALMIDEI YESHU HA'NOTZRI]- and (I found) one [of the disciples of Yeshu of Nazareth found me there]
4)[line 4]"לֹא תָבִיא אֶתְנַן זוֹנָה [וּמְחִיר כֶּלֶב בֵּית ה' אֱלֹקֶיך לְכָל נֶדֶר, כִּי תוֹעֲבַת ה' אֱלֹקֶיךָ גַּם שְׁנֵיהֶם]""LO SAVI ESNAN ZONAH [U'MCHIR KELEV BEIS HASH-M EL-KECHA L'CHOL NEDER...]"- Do not bring an animal that had been given as payment to a harlot [or one that had been exchanged for a dog to the House of HaSh-m your G-d as an offering in fulfillment of any pledge, for both of them are an abomination to HaSh-m your G-d]" (Devarim 23:19).
5)[line 5]בית הכסא לכהן גדולBEIS HA'KISEI L'CHOHEN GADOL- bathroom facilities for the Kohen Gadol [when he resides in the Lishkas Palhedrin - a room in the Beis ha'Mikdash - for seven days prior to Yom ha'Kipurim (see Mishnah, Yoma 2a)]
6)[line 7]"[... כִּי] מֵאֶתְנַן זוֹנָה קִבָּצָה, וְעַד אֶתְנַן זוֹנָה יָשׁוּבו""[KI] ME'ESNAN ZONAH KIBATZAH, V'AD ESNAN ZONAH YASHUVU"- "[... for] they were amassed from that which was gifted to a harlot, and they will return to be gifts to a harlot" (Michah 1:7). This verse foretells that when Klal Yisrael will be captured by the nations as a result of their sins, all of the wealth that had been donated to the temples of Avodah Zarah will be taken and donated to the temples of the Avodah Zarah of the conquerors.
7)[line 8]הטנופתTINOFES- filth
8)[line 11]"הַרְחֵק מֵעָלֶיהָ דַרְכֶּךָ,וְאַל תִּקְרַב אֶל פֶּתַח בֵּיתָהּ""HARCHEK ME'ALEHA DARKECHA, V'AL TIKRAV EL PESACH BEISAH"- "Distance your path from her, and do not approach the door of her abode" (Mishlei 5:8). This verse ostensibly refers to a harlot.
9)[line 12]הרשותHA'RESHUS- the governing body [which conspires to kill its wealthy citizens and steal their riches]
10a)[line 17]שנשכרתSHE'NISKERES- who is hired [by others]
b)[line 18]היא שוכרתHI SOCHERES- [she is looked down upon by others to the extent that] she will hire others [to meet her needs]. Our Gemara suggests that according to this understanding of Rav Chisda, the verse be read as follows: "... for that which a harlot amasses in gifts will eventually be given to others for the same purpose."
11)[line 18]"... וּבְתִתֵּךְ אֶתְנָן וְאֶתְנַן לֹא נִתַּן לָךְ, [וַתְּהִי לְהֶפֶךְ]""... UV'SITECH ESNAN V'ESNAN LO NITAN LACH, [VA'TEHI L'HEFECH]"- "... when you give gifts and gifts are not given to you [and it is the opposite of the norm]" (Yechezkel 16:34). This verse compares Klal Yisrael to a harlot in that which they worship idols. Their worship, however, takes the opposite form of the way in which a harlot is hired. A harlot receives something in return for her depravity, whereas Klal Yisrael give of their animals as sacrifices and gold and silver as donations to idols, and yet receive nothing in return.
12)[line 19]ופליגא דרבי פדתU'FELIGA D'REBBI PEDAS- and [that which Rav Chisda requires one to distance himself four Amos from a brothel] is in disagreement with Rebbi Pedas
13)[line 21]"שְׁאֵר בְּשָׂרוֹ"SHE'ER BESARO- his relatives
14)[line 22]כי הוה אתי מבי רבKI HAVAH ASI MI'BEI RAV- when he would come [home] from Yeshivah
15)[line 23]אחתיהACHTEI- his sisters
16a)[line 23]אבי ידייהוA'BEI YADAIHU- upon the back of their hands
b)[line 24]אבי חדייהוA'BEI CHADAIHU- upon their chests
17)[line 24]ופליגא דידיה אדידיהU'FELIGA DIDEI A'DIDEI- and [this that Ula did] contradicted [that which] he himself [said]
18)[line 25]קריבה בעלמאKERIVA B'ALMA- coming into close physical proximity [of a relative who is forbidden to him]
19)[line 26]לך, לך, אמרין נזירא, סחור סחור - לכרמא לא תקרב!LECH, LECH, AMRIN NEZIRA, SECHOR SECHOR- L'CHARMA LO SIKRAV! - "Go, go," we say to a Nazir (who may not consume grape products; see Background to Shevuos 37:13); "Go around - do not approach the vineyard!"
20)[line 27]"לַעֲלוּקָה שְׁתֵּי בָנוֹת 'הַב הַב!'...""LA'ALUKAH SHTEI VANOS 'HAV, HAV!'..."- "The leech has two daughters [who say,] 'Give, give!'..." (Mishlei 30:15). The grave is referred to as a leech since it ultimately sucks all living things into it.
21)[line 29]שצועקות מגיהנםTZO'AKOS ME'GEHINOM- cry out from Gehinom [after death from the terrible pain of their suffering]
22)[line 30]הבא; הבא!HAVEI; HAVEI!- give [sacrifices to idols]; give [gifts and taxes to the king]!
23)[line 33]"כָּל בָּאֶיהָ לֹא יְשׁוּבוּן, וְלֹא יַשִּׂיגוּ אָרְחוֹת חַיִּים""KOL BA'EHA LO YESHUVUN, V'LO YASIGU ORCHOS CHAYIM"- "All who come to her will not return, and they will not attain the paths of life" (Mishlei 2:29). Although this verse ostensibly refers to one who sins with a harlot, it also applies to one who is drawn in by heretical ideas and Avodah Zarah. The verse means that one who attempts to repent after having been caught up in these sins will find it so difficult that he will not survive the attempt.
24)[line 36]קלה שבקלות עשתה בנה הקטן מבנה הגדולKALAH SHEB'KALOS ASESAH BENAH HA'KATAN MI'BENAH HA'GADOL- the lightest [of her sins] was that her younger son was fathered by her older son (referring to herself in the third person)
25)[line 37]טרחו לה בזוודתאTIRCHU LAH B'ZAVDASA- prepare burial shrouds (lit. that which she requires for her journey) for her
26)[line 38]ההוא דלא הדרא בה שפירHAHU D'LO HADRA BAH SHAPIR- that [story] was one in which she did not repent properly
27)[line 39]ממינות אין, מעבירה לא?MI'MINUS IN, ME'AVEIRAH LO?- from [attempting to repent from] heresy [one] does [die], [but] from [attempting to repent from] immorality [one] does not [die]
28)[line 42]בכרכי היםKERACHEI HA'YAM- islands of the sea
29)[line 43]כיסKIS- a wallet
30)[line 44]הרגל דברHERGEL DAVAR- the immoral act
31)[line 44]הפיחהHEFICHAH- she broke wind
32)[line 46]וגבעותGEVA'OS- hills
33)[line 47]"כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶינָה...""KI HE'HARIM YAMUSHU VEHA'GEVA'OS TEMUTENA..."- "For the mountains will be removed and the hills will be uprooted..." (Yeshayah 54:10).
34)[line 49]"... כִּי שָׁמַיִם כֶּעָשָׁן נִמְלָחוּ וְהָאָרֶץ כַּבֶּגֶד תִּבְלֶה...""... KI SHAMAYIM KE'ASHAN NIMLACHU VEHA'ARETZ KA'BEGED TIVLEH..."- "... for the heavens will be obliterated like smoke and the earth will wear away like a garment..." (Yeshayah 51:6).
35)[line 50]חמהCHAMAH- the sun
36)[line 51]"וְחָפְרָה הַלְּבָנָה וּבוֹשָׁה הַחַמָּה...""V'CHAFRAH HA'LEVANAH U'VOSHAH HA'CHAMAH..."- "And the moon will be embarrassed and the sun ashamed..." (Yeshayah 24:23). This verse implies that these heavenly bodies will not be able to fulfill their functions in the future.
37)[line 51]ומזלותMAZALOS- the constellations
38)[line 53]"וְנָמַקּוּ כָּל צְבָא הַשָּׁמַיִם...""V'NAMAKU KOL TZEVA HA'SHAMAYIM..."- "And the heavenly hosts will melt away in fear..." (Yeshayah 34:4).
39)[line 53]ברכיוBIRKAV- his knees
40)[line 54]וגעה בבכיהGA'AH BI'VCHIYAH- he sobbed
41)[line 54]בת קולBAS KOL (BAS KOL - A Heavenly Voice)
One form of revelation below that of true prophecy is called a Bas Kol (lit. echo). This refers to a heavenly voice that can be heard only by individuals on a high spiritual level. In numerous places throughout the Talmud, we find instances in which those on earth gained information from Heaven relayed through a Bas Kol.
42)[line 55]דאביק בה טובאAVIK BAH TUVA- he was greatly caught up in it
43)[line 56]קונה עולמוKONEH OLAMO- acquires his portion [in the world to come]
44)[line 57]לא דייןLO DAYAN- it is not enough
45)[line 58]הוו קאזלי באורחאHAVU KA'AZLEI B'URCHA- they were walking along the path
46)[line 58]מטו להנהו תרי שביליMATU L'HANHU TREI SHEVILEI- they came to a fork in the way (lit. those two paths)
47)[line 58]פצי אפיתחאPATZI A'PISCHA- led to the doorway
17b----------------------------------------17b
48)[line 1]דנכיס יצריהNACHIS YITZREI- the desire for it has been slaughtered (see Sanhedrin 64a)
49a)[line 2]ונכפייה ליצריןNICHFAYEI L'YITZRIN- let us overcome our desires
b)[line 2]ונקבל אגראU'NEKABEL AGRA- and receive reward (see Insights)
50)[line 3]איתכנעו מקמייהוISKAN'U MI'KAMAIHU- [the harlots] went inside when they approached (lit. from before them)
51)[line 4]מנא לך הא?MENA LACH HA?- how did you know [that it would be okay to rely upon that which we would overcome the Yetzer ha'Ra and that we would not sin]?
52)[line 4]"מְזִמָּה תִּשְׁמוֹר עָלֶיךָ; תְּבוּנָה תִנְצְרֶכָּה""MEZIMAH TISHMOR ALECHA; TEVUNAH SINTZEREKAH"- "Thoughts will guard you; understanding will protect you" (Mishlei 2:11).
53)[line 6]מזימהZIMAH- a scheme (see Vayikra 18:17 and Vayikra 20:14)
54)[line 7]עצת חטאיןATZAS CHATA'IN- a scheme to sin
55)[line 7]"... הִפְלִיא עֵצָה הִגְדִּיל תּוּשִׁיָּה""... HIFLI EITZAH HIGDIL TUSHIYAH"- "... to show great mysteries [of Torah] and increase [the] wisdom [of the Torah]" (Yeshayah 28:29). It is clear from this verse that the Torah is referred to as "Eitzah." The Targum translated "Zimah" as "a scheme to sin" only in context; the word "Eitzah" alone is the translation of "Zimah." It would therefore follow that "Zimah" means "Torah."
56)[line 9]מדבר זימה, תשמור עליך תורה (תנצרכה)MI'DEVAR ZIMAH, TISHMOR ALECHA TORAH (SINTZEREKAH)- Torah will guard you (and protect you) from a scheme to sin in an immoral fashion. (The RASHASH erases the word "Sintzerekah.")
57)[line 10]כשנתפסוKESHE'NITFESU- when they were seized [by the Roman Empire]
58)[line 20]"וְיָמִים רַבִּים לְיִשְׂרָאֵל לְלֹא אֱ-לֹקֵי אֱמֶת, [וּלְלֹא כֹּהֵן מוֹרֶה, וּלְלֹא תוֹרָה]""V'YAMIM RABIM L'YISRAEL [L'LO EL-KEI EMES, UL'LO KOHEN MOREH, UL'LO SORAH]"- "And there were many days during which Klal Yisrael had no true G-d, and no Kohen who taught, and no Torah" (Divrei Ha'Yamim II 15:3). These words were spoken by Azaryah ha'Navi to King Asa, who was a righteous monarch. The Navi explained that before Asa ascended the throne, there had been a long period in which the people were not interested in learning Torah, and the Kohanim therefore had no one to teach.
59)[line 21]מאי "ללא א-לקי אמת"?MAI "L'LO EL-KEI EMES"?- what does "without a true G-d" refer to? It is clear from the verse later, which states that they had no Torah, that the state of "l'Lo El kei Emes" existed even when there was Torah (TOSFOS DH Kol). Many Rishonim have the Girsa "MAI 'L'LO TORAH'?" (see HAGAHOS HA'BACH #4 in RASHI).
60)[line 25]לארנקיARNEKI- a purse
61)[line 25]ממונהMEMUNEH- appointed
62)[line 27]הימנוה הוא דהוה מהימן; מיעבד לא עבדHEIMNUHA HU D'HAVAH MEHEIMAN; MEI'AVAD LO AVAD- (the Gemara answers) he was eminently trustworthy; [however] he did not perform [deeds of kindness]
63a)[line 28]מעות של פורים נתחלפו לי במעות של צדקהMA'OS SHEL PURIM NISCHALFU LI B'MA'OS SHEL TZEDAKAH- (a) money collected to finance Purim meals for the poor [which cannot be used for any other purpose (Bava Metzia 78b)] became confused with [regular] Tzedakah funds (RASHI, first explanation); (b) money that I had set aside for my Purim meal became confused with Tzedakah funds (RASHI, second explanation); (c) I mistook money collected to distribute to the poor on Purim for [regular] Tzedakah funds (RI cited by TOSFOS DH Ma'os)
b)[line 29]וחלקתים לענייםV'CHILAKTIM L'ANIYIM- and I distributed them to the poor [(a) and then replenished the Purim fund from my own money] (RASHI, first explanation); (b) and I did not reimburse myself from Tzedakah funds (RASHI, second explanation); (c) and I replenished the Purim fund from my own money rather than embarrassing the poor people who had already gathered for the distribution (RI cited by TOSFOS DH Ma'os)] (see Insights)
64)[line 30]כדבעי ליהKED'BA'I LEI- to the degree that he ought to have
65)[line 31]מאי טעמא תנית?MAI TAIMA TANISA?- why did you teach [Torah in contravention of the Roman decree]?
66a)[line 32]אי סייפא לא ספרא, ואי ספרא לא סייפאIY SAIFA LO SAFRA, V'IY SAFRA LO SAIFA- if I brandished a sword [in armed robbery], then I [certainly] did not learn [Torah], and if I learned [Torah], then I [certainly] did not brandish a sword [in armed robbery]
b)[line 33]ומדהא ליתא, הא נמי ליתאUMID'HA LEISA, HA NAMI HA NAMI LEISA- and if [one of them] did not occur, then the other also did not occur
67)[line 34]תרסייםTARSIYIM- weavers
68)[line 35]קיבוריKIBUREI- spools of thread
69)[line 35]הי דשתיא והי דערבא?HAI D'SHASYA V'HAI D'ARVA?- which is the warp and which is the woof? The warp thread is thinner than that of the woof (but see here YA'AVETZ).
70)[line 36]איתרחיש ליה ניסאISRACHISH LEI NISA- a miracle occurred on his behalf
71)[line 36]אתיא זיבוריתא אותיבא על דשתיא, ואתאי זיבורא ויתיב על דערבאASYA ZIBURISA OSIVA AL D'SHASYA, V'ASA'I ZIBURA V'YASIV AL D'ARVA- a female bee came and landed on the [spool] of warp [thread], and a male bee came and landed on the [spool] of woof [thread]. Since the woof thread rests upon that of the warp during the weaving process, the former has a "male" designation and the latter a "female" one.
72)[line 39]ומאי טעמא לא אתית לבי אבידן?MAI TAIMA LO ASIS L'VEI AVIDAN?- why did you not come to the place where feasts are held in honor of idols? (See RASHI DH l'Vei Avidan.)
73)[line 40]תרמסוניTIRMESUNI- they will trample me
74)[line 41]ועד האידנא כמה סבי איתרמוס?V'AD HA'IDNA KAMAH SABEI ISREMUS?- and until this point how many elderly people have been trampled?
75)[line 43]ומאי טעמא קא שבקת עבדך לחירות?MAI TAIMA KA SHAVKAS AVDECHA L'CHEIRUS?- why did you set your slave free? Since it is a Mitzvah to do this under certain circumstances, the Romans decreed that it was forbidden.
76)[line 44]קם חד [מינייהו] לאסהודי ביהKAM CHAD [MINAIHU] L'AS'HUDEI BEI- one of [the Romans] arose to testify against him
77)[line 45]אידמי ליה כחד מחשובי דמלכותאIDMI LEI K'CHAD ME'CHASHUVEI D'MALCHUSA- he appeared as one of the distinguished members of the royalty
78)[line 48]וההוא גברא בישותיה הוא דקא אחויHAHU GAVRA BISHUSEI HU D'KA ACHVI- he will show the evil of that man (referring to him in the third person); i.e., not only will you not succeed in convicting him , but you stand to lose from the encounter
79)[line 48]ולא אשגח ביהLO ASHGACH BEI- he paid him no heed
80a)[line 49]הוה כתיבא איגרתאHAVAH KESIVA IGRESA- a letter had been written
b)[line 50]דהוה כתיב מחשיבי דמלכות לשדורי לבי קיסרD'HAVAH KESIV ME'CHASHUVEI D'MALCHUS L'SHEDUREI L'VEI KEISAR- that one of the distinguished members of the royalty had written to send to the house of the Caesar
c)[line 51]ושדרוה על ידיה דההוא גבראV'SHADRUHA AL YADEI D'HAHU GAVRA- and it had been sent through that man [who was set to testify against Rebbi Elazar ben Parta]
81)[line 52]פתקיהPASKEI- he threw [the Roman]
82)[line 52]ארבע מאה פרסיARBA ME'AH PARSEI- four hundred Parsa'os (approximately 1,459 kilometers/907 miles, 1,536 kilometers/955 miles, or 1,843 kilometers/1145 miles, depending upon the differing Halachic opinions)
83)[line 53]אזל ולא אתאAZAL V'LO ASA- [the Roman] went and did not return [since had he done so, he would have been sentenced to death for not having delivered the letter on time (IMREI TZVI)
84)[last line]בקובהKUBAH- a tent that serves as a brothel