[19a - 53 lines; 19b - 42 lines]
1)[line 4]חכהCHAKAH- a hook or similar wooden instrument that holds open a convict's mouth, making it impossible to speak
2)[line 10]"עוברי בעמק הבכא ...""OVREI B'EMEK HA'BACHA..."- "Those who pass through the Valley of Weeping, turn it into a wellspring; moreover, the early rain covers it with blessings." (Tehilim 84:7) - Rebbi Yehoshua ben Levi expounds on this verse using homiletics. "Ovrei" refers to sinners who transgressed the will of the Creator during their lifetime. "Emek" refers to the depths of Gehinom. "Ha'Bachah Ma'ayan Yeshisuhu" hints that these sinners shed tears like the fountain (the hole) of the Shisin (see next entry). "Gam Berachos Ya'ateh Moreh" relates that the sinners bless HaSh-m for his just ways. (The word for "early rain" - "Moreh" - is the same word for "teacher.")
3)[line 14]מעיין של שיתיןMA'AYAN SHEL SHISIN- like the fountain (the hole) in the Mizbe'ach through which wine of the Nesachim flows down to the Shisin (a hollow in the foundation of the Mizbe'ach)
4)[line 20]"ויצאו וראו ...""V'YATZ'U V'RA'U..."- "And they shall go forth, and look upon the carcasses of the men that have rebelled against me; for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorrence to all flesh." (Yeshayah 66:24)
5)[line 29]"כפלח הרמון רקתך …""K'FELACH HA'RIMON RAKASECH..."- "As a section of a pomegranate is your cheek within your veil." (Shir ha'Shirim 6:7) - Reish Lakish reads this verse to mean: "As many as a pomegranate's seeds are the merits of your unworthiest." (The word for "your cheek," "Rakasech," hints at the word "Reik," or "empty.")
6)[line 30]ריקניןREIKANIN- those who are bare of knowledge; ignorant
7)[line 33]משכה ערלתוMASHCHAH ARLASO- his foreskin is stretched out (concealing his circumcision)
8)[line 33]לא מבשקר ליהLO MEVASHKAR LEI- (a) he (Avraham) does not recognize [a Jew who concealed his circumcision] (RASHI); (b [his circumcision] is not recognizable (ARUCH)
9)[line 42]גי בן הנוםGEI BEN HINOM- the name of the valley to the southwest of the Old City of Jerusalem
10)[line 43]ציני הר הברזל כשירותTZINEI HAR HA'BARZEL KESHEIROS- palm branches that grow on rocky mountains, that have very short leaves because of the lack of moisture, are Kosher for the Mitzvah of Netilas Lulav as long as the tips of the leaves reach the bases of the leaves above them
11)[line 44]באר שחתBE'ER SHACHAS- Well of Destruction (Tehilim 55:24); it is called a well because it constantly spews forth destruction (see Rav S. R. Hirsch there)
12)[line 44]בור שאוןBOR SHA'ON- the Gruesome Pit (Tehilim 40:3)
13)[line 44]טיט היוןTIT HA'YAVEN- the Miry Clay (ibid.)
14a)[line 47]"יושבי חשך וצלמות""YOSHVEI CHOSHECH V'TZALMAVES"- "Those who sit in darkness and in the shadow of death, bound in affliction and iron [chains]." (Tehilim 107:10)
b)[line 48]שעמוקה (ב)[כ]גיהנםSHE'AMUKAH (B'GEIHINOM) [K'GEIHINOM]- [a valley] that is as deep as the valley to the southwest of the Old City of Jerusalem
15a)[line 48]שהכל יורד לה על עסקי הנםSHE'HA'KOL YORED LAH AL ISKEI HINAM- and it is also called Geihinom because all those who are there sink there (a) due to worthless matters, vanity; (b) due to immorality (RASHI)
16)[line 48]"כי ערוך מאתמול ...""KI ARUCH ME'ESMUL …"- "For its hearth has been prepared long ago; yes, for the king (Sancheriv) it is in readiness. He has made it deep and large; its bonfire is of much fire and wood. The breath of HaSh-m, like a stream of brimstone, kindles it." (Yeshayah 30:33) - Although the prophecy deals with the downfall of the Assyrian king Sancheriv and the destruction of his army during their siege of Yerushalayim in the time of King Chizkiyahu, Chazal also interpret this verse as referring to the punishment of all sinners in Gehinom.
17)[line 49]שכל המתפתה ביצרוSHE'KOL HA'MISPATEH B'YITZRO- that whoever is seduced by his Evil Inclination
18a)[line 49]בית שאןBEIS SHE'AN- a city in the Galilee, south of Lake Kineres, known for its extremely sweet fruits (possibly Peiros Ginosar, see Berachos 44a)
b)[line 49]בית גרםBEIS GERAM- A place in Arabia known for its sweet fruits (MAHARSHA)
19)[line 50]דומסקניןDUMASKENIN- Ya'avetz claims that this refers to Damascus. The Girsa of Dikdukei Sofrim #90, Durmaskenin, also supports this supposition, since the translation of Damesek according to Targum Yonasan is Darmasek (Bereishis 14:15). However, the difficulty that arises is that Damascus lies hundreds of miles from the Euphrates River.
20)[line 50]משתבח בפירי דמעבר ימינאMISHTABE'ACH B'PEIREI DEME'EVER YAMINA- he praised the fruits that grow south of the Euphrates River
21)[line 51]הרפניאHARPANYA- a rich industrial town in Bavel
19b----------------------------------------19b
22)[line 24]כור בית סאתייםKOR/BEIS SA'ASAYIM (MEASUREMENTS OF PLOTS OF LAND)
(a)The following is a list of measures of volume used in the Mishnah and Gemara:
1.1 Kor (= 1 Chomer) = 30 Se'in
2.1 Lesech = 15 Se'in
3.1 Eifah = 3 Se'in
4.1 Se'ah = 6 Kabin
5.1 Tarkav (= Trei v'Kav, or 3 Kabin) = 12 Lugin
6.1 Kav = 4 Lugin
7.1 Log (= 1 Rova) = 4 Revi'iyos = 6 Beitzim
8.1 Beitzah = 2 or 3 k'Zeisim, according to the varying opinions
(b)Therefore a Kor is a parcel of land in which a Kor (30 Se'ah) of grain is normally planted, which is the of area 75,000 square Amos, approximately 17,280 square meters (186,000 square feet) or 24,883 square meters (267,837 square feet), depending upon the differing Halachic opinions; Beis Se'asayim is a parcel of land in which two Se'ah of grain is normally planted, which is the area of the Azarah of the Mishkan, 50 by 100 Amos, approx. 1,152 square meters (12,400 square feet) or 1,659 square meters (17,856 square feet), depending upon the differing Halachic opinions
23)[line 27]תלTEL- a mound
24)[line 27]המתלקט עשרה מתוך ארבעHA'MISLAKET ASARAH MI'TOCH ARBA- that gradually rises ten Tefachim within a horizontal distance of four Amos
25)[line 29]אילו תחלקILU TECHALEK- it had it been hollowed out, leaving a v-shaped piece of the size necessary for a Diomad
26)[line 32]אילו תחקקILU TECHAKEK- it had its sides been squared off
27)[line 35]חיצת הקניםCHITZAS HA'KANIM- planted reeds in the v-shape of a Diomad
28)[line 37]גורדיתא דקניGURDISA D'KANEI- a round hedge of reeds (ten Tefachim in height) growing from a single stump (which is less than 10 Tefachim high). [That is, if a round group of reeds do not grow from a common stem, it is clear that they cannot be used for a Diomad. Ro'in cannot be applied since it is not a single solid object, nor can Lavud be applied since the reeds are not forming a 90 degree angle. Lavud+Ro'in cannot be used in combination in order to form a Diomad. However, if the reeds grow from a single stump, Ro'in can be applied to the stump (since the reeds protrude from it to a height of 10 Tefachim. Similarly, reeds forming a 90 degree angle can form a Diomad through the application of Lavud.]
29)[line 37]אי הכי, היינו אילןIY HACHI, HAINU ILAN- that is, if a Gurdisa is sufficient, the reason is because we apply the rule of "Ro'in." Why then did the Beraisa have to single out that a "tree" and a "Gurdisa" are both acceptable for a Diomad? (Had it only mentioned the Gurdisa, it would have been obvious that a tree, which is solid for an entire 10 Tefachim, can certainly be used for a Diomad!)