[65a - 53 lines; 65b - 47 lines]
1)[line 3]"לכן שמעי נא זאת ענייה...""LACHEN SHIM'I NA ZOS ANIYAH..."- "Therefore hear this, afflicted one - and drunken, but not with wine" (Yeshayah 51:21) - The tribulations of the exile cause the people of Yisrael to have the same Halachic immunity as a person who is drunk.
2)[line 10]לשכרותו של לוטSHICHRUSO SHEL LOT- A degree of intoxication such that one is completely unaware of his surroundings. The Torah tells us that Lot was this inebriated when his daughters took advantage of him (Bereishis 19:31-35).
3a)[line 11]כל המפיק מגןKOL HA'MAPIK MAGEN- (a) (lit. one who passes over) one who does not pray the Shemoneh Esreh prayer, 1. which starts with the Magen Avraham blessing (RASHI); 2. which is like a protective shield (Magen) for a person (RITVA); (b) one who covers over his evil inclination (RABENU CHANANEL)
b)[line 12]בשעת גאוהB'SHE'AS GA'AVAH- when he is drunk
4)[line 15]"אחי בגדו כמו נחל...""ACHAI BAGDU KEMO NACHAL..."- "My brothers have dealt deceitfully like a wadi, like the watercourses that disappear" (Iyov 6:15) - Rebbi Chanina claims that a flash flood is called "Afik" because it passes by quickly. (a) One should pass over his Tefilah at the time that he is drunk, just as a flash flood passes by (RASHI, RITVA); (b) One should place a cover over (i.e. ignore) his Yetzer ha'Ra when it rises up within him, just as a flash flood passes by (RABENU CHANANEL)
5)[line 18]"ויראו אפיקי מים...""VA'YERA'U AFIKEI MAYIM..."- "Then the channels of water were seen, and the foundations of the world were laid bare - at Your rebuke, HaSh-m, at the blast of the breath of Your nostrils" (Tehilim 18:16) - Rebbi Yochanan contends that a flash flood is called "Afik" because it is revealed suddenly. (a) One should not reveal his Tefilah at the time that he is drunk (RASHI, RITVA); (b) One should "reveal a shield" - i.e. struggle and fight against a state of drunkenness (RABENU CHANANEL).
6)[line 21]מסר שינתיה לשמעיהMASAR SHINTEI L'SHAM'EI- (lit. entrusted his sleep to his attendant) asked his attendant to wake him up when the time to pray arrived
7)[line 21]מר אית ליה דרב ששתMAR IS LEI D'RAV SHESHES...- (a) Rebbi Chanina, who was of the opinion that one should let the Tefilah pass by while drunk, would not agree with this practice of Rav Sheshes. He would say that it is better to sleep it off and wake up only when he is ready to do so. According to Rebbi Yochanan, however, this is a commendable practice, since once the initial intoxication has worn off one is no longer a Shikor (RASHI, RITVA). (b) Rebbi Chanina, who was of the opinion that one should do whatever necessary to avoid his Yetzer ha'Ra, would not agree with this practice of Rav Sheshes. It would be better to sleep off the stupor completely. According to Rebbi Yochanan, however, this is a commendable practice, since one should fight against the stupor and pray if possible. (RABENU CHANANEL)
8)[line 24]שנאמר "בצר אל יורה"SHE'NE'EMAR "BATZAR AL YOREH"- as it says, "When in pain do not rule." This verse does not appear anywhere in Tanach. Rashi presumes that it must come from Sefer Ben Sira, an ancient work, part of the Apocrypha, written approximately 320 BCE. According to tradition, Ben Sira was a son of the prophet Yirmeyahu. Tosefos suggest that it is a paraphrase of either "Lachen Shim'i Na Zos Aniyah..." (see #1 above), or "ha'Ya'aroch Shu'ach Lo v'Tzar" (Iyov 36:19).
9)[line 25]ביומא דרתחB'YOMA D'RASACH- on a day that he was angry
10)[line 26]ביומא דשותאB'YOMA D'SHUSA- (a) on a day with a stiff southern wind (RASHI); (b) on a cloudy day (RABENU CHANANEL)
11)[line 28]הלכתא בעיא צילותא כיומא דאסתנאHILCHESA BA'AYA TZILUSA K'YOMA D'ISTENA- elucidating the Halachah requires clarity of mind, such as that which is easy to attain on a day when the northern wind (which is mild, neither hot nor cold) blows
12)[line 29]אי אמרה לי אם קריב כותחאIY AMRAH LI EM KARIV KUSCHA- if my "mother" told me (Abaye was an orphan and he called his nursemaid "Em") "serve the Kutach" (a dip which is prepared by cooking whey with stale bread and salt)
13)[line 30]לא תנאיLO TANA'I- I could not learn properly
14)[line 30]אי קרצתן כינהIY KERATZTAN KINAH- if a louse bit me
15)[line 32]ז' מניSHIV'AH MANEI- seven sets of clothing (so that he could change every day, lest they become infested with lice - RABEINU CHANANEL)
16)[line 33]לא איברי ליליא אלא לשינתאLO IVRI LEILYA ELA L'SHINESA- The night was created only for sleep. (a) This refers to the shortest nights of the year (TOSEFOS); (b) this refers to the dark, moonless part of the night (MAHARSHA).
17)[line 34]לא איברי סיהרא אלא לגירסאLO IVRI SIHARA ELA L'GIRSA- the moon was created only for learning. (a) This refers to that part of [most] nights which extend beyond the length of the shortest nights of the year (TOSEFOS); (b) this refers to the part of the night which is moonlit (MAHARSHA).
18)[line 34]לגירסאGIRSA- learning (review, as opposed to in-depth)
19)[line 35]מחדדן שמעתךMECHADEDAN SHEMA'ATACH- your teachings are very sharp, exact
20)[line 35]דיממי נינהוD'YEMAMEI NINHU- they are a product of the Torah learning that I acquired during the day (which has more light and is therefore more conducive to learning than at night by the light of the moon [MAHARSHA])
21)[line 37]מינם פורתאMEINAM PURTA- to sleep a little
22)[line 38]יומי דאריכי וקטיניYOMEI D'ARICHEI U'KTINEI- days that are long (for sleeping - RASHI; for accepting reward - MAHARSHA) and small (i.e. useless for learning Torah and performing Mitzvos); that is, the days in the grave
23)[line 38]ונינום טובאV'NEINUM TUVA- and we will sleep much
24)[line 39]פועלי דיממי אנןPO'ALEI D'YEMAMEI ANAN- we are laborers who are hired for the day, i.e. we do not have time to take off of learning
25)[line 40]יזיף ופרעYAZIF U'FARA- would borrow (learning) time from the day (to work - RASHI; to sleep - RABENU CHANANEL) and pay it back at night
26)[line 42]"ואקבצם אל הנהר""VA'EKBETZEM EL HA'NAHAR..."- "And I gathered them together at the river that runs to Ahavah, and we encamped there for three days; and I inspected the people, and the Kohanim, but found there none of the sons of Levi" (Ezra 8:15) - Ezra recounts that after their journey it took three days for him to come to the level of Binah (understanding). Praying is called Binah since the first blessing in the section of Bakashos (requests) of the Shemoneh Esrei prayer is the blessing for Binah (MAHARSHA).
27)[line 45]לא מצלי בביתא דאית ביה שיכראLO MATZLI B'BAYIS D'IS BEI SHICHRA- did not pray in a house where there was beer (due to the intoxicating fumes)
28)[line 46]לא מצלי בביתא דאית ביה הרסנאLO MATZLI B'BAYIS D'IS BEI HARSENA- did not pray in a house where there was fish-hash (due to the offensive odor)
29)[line 47]כל המתפתה ביינוKOL HA'MISPATEH B'YEINO- whoever can be appeased after drinking wine
30)[line 48]יש בו מדעתקונוY ESH BO MI'DA'AS KONO- has some degree of HaSh-m's mindset, as it were
31)[line 48]"וירח ה' את ריח הניחוח""VA'YARACH HASH-M ES REI'ACH HA'NICHO'ACH"- "And HaSh-m smelled the pleasing scent (of Noach's offerings), and HaSh-m said to himself, 'I shall not curse the land again due to man('s sins)..." (Bereishis 8:21).
32)[line 49]כל המתיישב ביינוKOL HA'MISYASHEV B'YEINO- whoever retains his clarity of mind after drinking wine
33)[line 50]יין ניתן בע' אותיות וסוד ניתן בע' אותיותYAYIN NITAN B'SHIV'IM OSIYOS V'SOD NITAN B'SHIV'IM OSIYOS- the Gematriya, or numeric value, of both Yayin and Sod is 70:
1.Yud = 10 - Samech = 60
2.Yud = 10 - Vav = 6
3.Nun = 50 - Daled = 4
4.Total = 70 - Total = 70
34)[line 50]נכנס יין יצא סודNICHNAS YAYIN YOTZEI SOD- (normally) when wine enters, secrets exit (and therefore one who retains his clarity of mind is comparable to the Sanhedrin of seventy elders)
35)[line 52]"תנו שֵׁכָר...""TENU SHECHAR..."- "Give strong drink to the one who is about to perish, and wine to those of heavy hearts" (Mishlei 31:6) - The strong drink (Shechar) is an expression for wine that also hints at the payment (Sechar) for the wicked (the one who is about to perish, i.e. who will have no afterlife). HaSh-m rewards the wicked for any good deeds that they might have done in this world so that they lose their share in the World to Come. The second half of the verse recommends giving wine to mourners to comfort them (MAHARSHA).
36)[line 52]אמר רב חנין בר פפאAMAR RAV CHANIN BAR PAPA- Rav Chanin bar Papa argues with Rav Chanin, who said that the only earthly purpose of wine is to reward the wicked and to comfort mourners.
37)[last line]אינו בכלל ברכהEINO BI'CHLAL BERACHA- has not been blessed with fullest possible blessing [even if he is otherwise wealthy] (RASHI)
38a)[line 3]בכוסוKOSO- his goblet of wine; if he retains his clarity of mind after drinking wine
b)[line 3]ובכיסוKISO- his wallet; if he is trustworthy in his business transactions
c)[line 3]ובכעסוKA'ASO- his anger; if he is not too punctilious
39)[line 3]בשחקוSACHAKO- his laughter; if he does not jest
40)[line 6]ואסרV'ASAR- Rebbi did not allow the Jew who lived in the inner courtyard to carry in it until he rented the Nochri's area
41)[line 6]יתוב רבה ורב יוסףYASUV RABAH V'RAV YOSEF- Rabah and Rav Yosef were sitting
42)[line 7]בשילהי פירקיה דרב ששתB'SHILHEI PIRKEI D'RAV SHESHES- after the Derashah of Rav Sheshes
43)[line 9]כרכיש רבה רישיהKARKISH RABAH REISHEI- Rabah nodded his head in agreement
44)[line 16]רגל המותרת במקומה אוסרת שלא במקומהREGEL HA'MUTERES BI'MEKOMAH OSERES SHE'LO BI'MEKOMAH
(a)All inhabitants of a courtyard must make an Eruv Chatzeros together.
(b)The Tana'im argue as to whether those who regularly walk through one courtyard or Mavoy in order to reach a different courtyard or Mavoy where they live have to join in the Eruv of the former. For example, must the inhabitants of an inner courtyard be included in the Eruv of an outer courtyard?
(c)The Tana Kama rules that only if the members of the inner courtyard did not make an Eruv among themselves do they interfere with the Eruv of the outer courtyard (Regel ha'Asurah bi'Mekomah, Oseres Afilu she'Lo bi'Mekomah). Rebbi Akiva rules that they must be included even if they have made an Eruv amongst themselves (Regel ha'Muteres bi'Mekomah, Oseres Afilu she'Lo bi'Mekomah).The Rabanan rule that they need not be included in the Eruv in any event (k'Shem she'Regel ha'Muteres Einah Oseres, Kach Regel ha'Asurah Einah Oseres). (Eruvin 75a)
45)[line 24]דמירתת נכרי ישראל דהוה גבך היכאD'MIRTAS NOCHRI... YISRAEL D'HAVAH GABACH HEICHA- the Nochri is afraid [to kill his neighbor], for he reasons [that if he does so] the Jew [who lives in the outer courtyard] will come and ask him, "Where is the Jew that lived here with you?"
46)[line 28]"תן לחכם ויחכם עוד""TEN L'CHACHAM V'YECHKAM OD"- "Give [knowledge] to a wise man and he will [use it to] become wiser yet" (Mishlei 9:9); i.e. the same way the first case was forbidden, so is the second
47)[line 29]פונדק ולא הוה שוכר והוה משכירPUNDAK V'LO HAVAH SOCHER V'HAVAH MASKIR- (a) A Chatzer where two Jews and one Nochri lived. The Nochri who lived there was renting his house from another Nochri. On this particular Shabbos the neighbor was away, and his landlord was there in his stead. (b) An inn which had rooms opening into a central courtyard. Two Jews and the Nochri owner of the inn were there, but a Nochri who was renting a room had gone away for Shabbos. (RASHI)
48)[line 31]דלא מצי מסליק ליהD'LO MATZI MASLIK LEI- that the Maskir (the owner) cannot evict the tenant
49)[line 32]דלא אגרינאD'LO AGRINA- that we cannot rent the Reshus from the Maskir
50)[line 35]נשכורNISKOR- [meanwhile,] let us rent it (since when uncertain of a Rabbinic law one may assume leniency [RASHI])
51)[line 39]דאתא נכרי מרי דפונדק בשבתאD'ASA NOCHRI MARI D'PUNDAK B'SHABABTA- that the Nochri owner of the Pundak arrived on Shabbos. Because he had been absent before Shabbos, the Jews there had been able to make an Eruv and carry in the Chatzer (see 62b).
52)[line 41]מבעוד יוםMI'BE'OD YOM- on Erev Shabbos [only]