[9a - 18 lines; 9b - 38 lines]
PEREK #2 HAREINI NAZIR
1)[line 1]äâøåâøåúGEROGEROS- dried figs
2)[line 1]äãáéìäDEVEILAH- cake of pressed figs
3)[line 7]àéï àãí îåöéà ãáøéå ìáèìäEIN ADAM MOTZI DEVARAV L'VATALAH
Rebbi Meir is of the opinion that a person does not utter words for no purpose. Therefore, when a person's statement seems to be nonsensical, we "read into" his words a more plausible explanation.
4)[line 9]áâîø ãáøéå àãí ðúôñBI'GEMAR DEVARAV ADAM NITPAS (TEFOS LASHON RISHON / BI'GEMAR DEVARAV ADAM NITPAS)
(a)Tefos Lashon Rishon means, "The first statement is the only one that we regard seriously." That is, if a person says two consecutive statements that have contradictory Halachic ramifications, yet he expresses no desire to rescind the first of the two, we assume that he decided to add the second statement only after having pronounced the first. Therefore, the first statement remains valid, and the second one is ignored.
(b)The term for the dissenting opinion is bi'Gemar Devarav Adam Nitpas ("A person is caught or bound by his last words"). There is a Machlokes Rishonim with regard to this opinion. The RAN (Nedarim 26a) writes that this opinion holds that the second statement categorically revokes the first statement. Therefore, the second statement is valid and the first one is ignored. The ROSH and RASHI (Pesachim 53b DH Rebbi Shimon) write that the dissenting opinion holds that "Af bi'Gemar Devarav Adam Nitpas," i.e. the person originally intended to make both statements, thinking that they weren't Halachically contradictory. According to this opinion, both statements are valid and we find some compromise between the two.
5)[line 14]ìàéúùåìé äåà ã÷àúéL'ITSHULEI HU D'KA'ASI- he regrets his vow of Nezirus [and is similar to a person who asks a Chacham to annul his vow]
6)[last line]ùìà äúðãá ëãøê äîúðãáéíSHE'LO HISNADEV K'DERECH HA'MISNADVIM
If a person makes a donation or a pledge in an unusual way, he subconsciously does not really intend to donate anything after all.
9b----------------------------------------9b
7)[line 10]åìáåðäLEVONAH- frankincense or oliban; a gum resin from trees of Arabia and India. The gum is yellowish and semi-transparent, with a bitter nauseous taste. It is hard and capable of being pulverized, producing a strong aromatic odor when burned. A handful of Levonah was placed on top of a Minchah (meal-offering), and was later offered on the Mizbe'ach.
8)[line 26]îúðé' ÷ùéúéäMASNISIN KESHISEI- the Mishnah in Menachos is difficult for him, i.e. the language of that Mishnah compels him to say this explanation
9)[line 36]åúôåñ ìùåï øàùåïTEFOS LASHON RISHON (TEFOS LASHON RISHON / BI'GEMAR DEVARAV ADAM NITPAS)
See above, entry #4.
10)[last line]ëîðçú äòåîøMINCHAS HA'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 2.5 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.