[42a - 50 lines; 42b - 42 lines]
1)[line 1]הויHAVI- from here we see
2)[line 3]דרב אמר משעת נתינהD'RAV AMAR MI'SHA'AS NESINAH- that Rav rules [that a woman must wait for three months] after receiving her Get [to remarry]. When a man has a Get (divorce document) written with which to divorce his wife, the date is recorded on the Get. Even if he does not divorce her immediately, he may not seclude himself with her before he does so. This is because people will assume that children conceived after the date written in the Get were born out of wedlock (opinion of Beis Hillel recorded in the Mishnah and Gemara, Gitin 79b). Even though it is not possible for her to be pregnant if she has not shown signs of such three months after the date written in the Get, Rav maintains that she must wait another three months after receiving it.
3)[line 5]איסור כרת התרתISUR KARES HITARTA- [if, three months following the passing of her husband,] you have permitted [what would under other circumstances be] a transgression punishable by Kares (see Background to 3:27) [namely, Eshes Ach]
4)[line 5]איסור לאוISUR LAV- [that which under other circumstances would be] a negative prohibition [namely, a Yevamah marrying one other than her late husband's brother]
5)[line 9]"להיות לך לא-לקים ולזרעך אחריך""LI'HEYOS LECHA LE'L-KIM UL'ZAR'ACHA ACHARECHA"- "[... and I shall establish My covenant between Myself, you, and your offspring following you for their generations,] to be a G-d for you and your offspring following you" (Bereishis 17:7) - This verse, said to Avraham Avinu, implies that one's offspring should "follow him"; i.e., one must be able to trace his lineage.
6)[line 11]גר וגיורתGER U'GEYORES- a male and female convert [who were married to each other before their conversion]
7a)[line 15]שמא ישא את אחותו מאביוSHEMA YISA ES ACHOSO ME'AVIV- perhaps he will marry his [half-]sister on his father's side [since he will assume that he is the son of his mother's second husband in whose home he was raised, when he may actually be the son of his mother's first husband, who had a daughter from a previous marriage]
b)[line 15]וייבם אשת אחיו מאמוV'YIBEM ESHES ACHIV ME'IMO- and he might perform Yibum with the wife of [the one who is actually] his [half-]brother on his mother's side [but not on his father's side]
c)[line 16]ויוציא את אמו לשוקV'YOTZI ES IMO L'SHUK- or he might drive his mother to marry another [without receiving Yibum or Chalitzah when her husband dies without children, since he has a son - while that child may actually be the son of her first husband]
d)[line 16]ויפטור את יבמתו לשוקV'YIFTOR ES YEVIMTO L'SHUK- or his widow might marry another [without receiving Yibum or Chalitzah if he dies without children, since he has no brothers - while his mother's first husband's other sons may actually be his brothers]
8)[line 17]בכולןB'KULAN- with all [(a) Yevamos (TOSFOS DH b'Chulan); (b) woman (RASHI) whom the Chachamim did not allow to (a) participate in Yibum (TOSFOS DH b'Chulan), or (b) marry (RASHI)]
9a)[line 18]תקנת ערוהTAKANAS ERVAH- a decree [enacted for fear that she will marry] one forbidden to her
b)[line 19]תקנת ולדTAKANAS VELAD- (at this point, our Gemara assumes that this means) a decree [enacted to ensure that the lineage] of the child [is known]
10)[line 20]דלא לפגע בהו ערוהD'LO LI'FGA BEHU ERVAH- that [the child] will not marry one forbidden to him
11)[line 25]לתמניאL'TEMANYA- for eight [months]
12)[line 26]אי נמי לתמניא ילדהIY NAMI L'TEMANYA YALDAH- (the Gemara answers) even if he was born after eight months
13)[line 27]אישתהויי אישתהאISHTAHUYEI ISHTEHA- it elapsed
14)[line 30]לשיתא ופלגאL'SHISA U'PALGA- for six and a half [months]
15)[line 35]יולדת לט' אינה יולדת למקוטעיןYOLEDES L'TISH'AH EINAH YOLEDES LI'MEKUTA'IN
(a)From the time that the Torah was written through the time of the Gemara, a child was able to survive only if he was born following either a nine-month or seven-month pregnancy. A child born after an eight-month term was not viable. Even if such a child appeared healthy upon birth, he would have died soon after.
(b)Amora'im disagree as to whether or not a nine-month child born "l'Mekuta'in" - sometime in the middle of the month - may be assumed to be viable. All agree, however, that we may assume that a child born in the middle of the seventh month will survive.
16)[line 36]"ויהי לתקפות הימים [ותהר חנה ותלד בן; ותקרא את שמו שמואל, כי מה' שאלתיו]""VA'YEHI LI'TEKUFOS HA'YAMIM, [VA'TAHAR CHANAH VA'TELED BEN; VA'TIKRA ES SHEMO SHMUEL, KI ME'HASH-M SHE'ILTIV]" - "And it was after two seasons, [Chanah became pregnant and gave birth to a son; and she called him Shmuel, because 'I asked of HaSh-m for him']" (Shmuel I 1:20) (SHMUEL'S PROMISE COMES TO FRUITION)
See Background to Rosh Hashanah 11:34.
17)[line 37]לתקופותL'TEKUFOS- for [three-month-long] seasons
18)[line 38]משהוMASHEHU- a bit [of time]. This refers to three days for a divorcee, since conception can occur for that long after relations, or at least a week for a widow, since until then she is in Aveilus (see Background to 41:19) (REBBI ELAZAR MOSHE HOROWITZ, based upon RASHI and TOSFOS DH v'Tamtin).
19)[line 39]לבדקהLI'VDEKAH- check her [(a) breasts for fullness (RASHI); (b) stomach (MEIRI)]
20)[line 40]יתגנוYISGENU- become disgusting
21)[line 41]בהלוכהB'HILUCHAH- [the depth of her footsteps] as she walks [in soft earth, since a pregnant woman who is three months along sinks more deeply into the earth than a woman of equal size who is not expecting]
22)[line 41]מחפה עצמהMECHAPAH ATZMAH- covers herself [and steps lightly]
23)[line 42]כדי שיירש בנה בנכסי בעלהKEDEI SHE'YIRESH BENAH B'NICHSEI BA'ALAH- so that her son will inherit the possessions of her [current] husband [as it will be presumed that he is his son]
24)[line 43]דקים לןKIM LAN- we are certain
25)[line 44]ומינקתU'MEINEKES- and a nursing mother
26)[line 45]שמא תעשה עוברה סנדלSHEMA TA'ASEH UBRAH SANDAL- lest [she conceive while pregnant and] her fetus be rendered concave [and non-viable]
27)[line 46]דידיה נמיDIDEI NAMI!- [the same may happen to] his own son as well [and one should be prohibited from having relations with his wife while she is expecting]!
28a)[line 47]במוךB'MOCH- [that a pregnant woman should] use a cloth [to soak up semen when having relations (see 12b)]
b)[line 47]מן השמים ירחמוMIN HA'SHAMAYIM YERACHAMU- [that a pregnant woman need not use a cloth, since she may rely upon] Heaven to have mercy [upon her unborn child (see 12b)]
29)[line 49]דחסהDACHASAH- [fear that the fetus will be] crushed [during relations]
30)[last line]חייס עילויהCHAYIS ILAVEI- has mercy on [the fetus and will be sure not to exert too much pressure]
42b----------------------------------------42b
31)[line 1]איעברהI'ABRAH- she will conceive [while nursing]
32)[line 1]ומעכר חלבהMI'AKAR CHALAVAH- her milk will dry up
33)[line 2]ממסמסא ליה בביצים וחלבMEMASMESA LEI B'VEITZIM V'CHALAV- she will mush eggs and milk [and feed them to him to sustain him]
34)[line 4]וליתבעיניה ליורשיםVELI'TVE'INEI L'YORSHIM!- let her sue the heirs [of her first husband for the cost of the eggs and milk, since it is his child]!
35)[line 5]והורגת את בנהV'HOREGES ES BENAH- and allow her son to die [through her inaction]
36)[line 6]הי ניהו בתולות והי ניהו ארוסותHAI NIHU BESULOS V'HAI NIHU ARUSOS!- "Besulos" (virgins) and "Arusos" (betrothed women) are one and the same!
37)[line 11]עלAL- go
38)[line 13]הלכה כר' יוסיHALACHAH K'REBBI YOSI- the Halachah follows Rebbi Yosi [and Rebbi Yehudah, in that fully married women may be betrothed and betrothed women may be married]
39)[line 14]דיחידאהD'YECHIDA'AH- that an individual (as opposed to the Chachamim, since if it were the Chachamim who disagreed than the Halachah would follow the majority opinion)
40)[line 14]והתניאVEHA'TANYA- this Beraisa is offered as proof of the Gemara's thesis.
41)[line 15]רדופה לילך לבית אביהREDUFAH LEILECH L'VEIS AVIHA- used to going to her father's house [and she was there without her husband for at least three months before he died or divorced her]
42)[line 15]שהיה לה כעס בבית בעלהSHE'HAYAH LAH KA'AS B'VEIS BA'ALAH- she was living in her husband's home, but he was angry with her [for at least three months before the end of the marriage, and it is therefore clear that they did not have relations]
43)[line 16]חבוש בבית האסוריןCHAVUSH B'VEIS HA'ASURIN- imprisoned in jail
44)[line 18]שהפילהSHE'HIPILAH- that she miscarried
45)[line 19]עקרהAKARAH- barren
46)[line 20]אילוניתAILONIS- a woman lacking a womb, and therefore incapable of conception (The word "Ailonis" is derived from the word "Ayil" - a male ram [Kesuvos 11a].)
47)[line 20]שאינה ראויה לילדSHE'EINAH RE'UYAH LAILED- that she is incapable of conception [due to a drug or illness]
48)[line 24]ממתני' דכרמא הדר ביהMI'MASNISIN D'CHARMA HADAR BEI- it is because of the Mishnah taught in Kerem b'Yavneh (see next entry) that he changed his opinion
49)[line 26]בכרם ביבנהB'KEREM B'YAVNEH- lit. the vineyard of Yavneh; the Yeshiva in Yavneh in which the students sat in rows akin to the manner in which grapevines are planted in a vineyard
50)[line 29]רמי ליהRAMI LEI- pose the following contradiction to him
51)[line 30]הלכה כסתם משנהHALACHAH KI'STAM MISHNAH - The Halachah Follows an Anonymously Authored Mishnah
(a)Certain Amora'im - among them Rebbi Yochanan - maintain that the Halachah follows any Mishnah whose teaching is recorded anonymously (a "Stam Mishnah"). The reason for this is that Rebbi, who systematically organized the Mishnayos, deliberately avoided attributing specific authorship when he agreed with an opinion so that it would appear as the consensus opinion. Since Rebbi - the last of the Tana'im - favored that opinion, it is accepted as Halachah.
(b)When a Stam Mishnah follows a disagreement over the ruling recorded in the Stam Mishnah, then the Halachah still follows the Stam Mishnah. This is because Rebbi taught the Mishnayos in this order so as to resolve the argument in favor of that opinion (RASHI to Avodah Zarah 7a). If, however, the disagreement is recorded after the Stam Mishnah, then the Halachah does not follow the Stam Mishnah. This presumable is because Rebbi taught them in this order to demonstrate that he was still in doubt as to which opinion is correct.
(c)If the two Mishnayos in question are from two different Masechtos (tractates), then the above does not apply. This is because "Ein Seder la'Mishnah" - there is no order implicit in Mishnayos recorded in different Masechtos (see Avodah Zarah 7a).
52)[line 33]דרמא לך הא לא חש לקמחיהD'RAMA LACH HA LO CHASH L'KIMCHEI- he who posed this contradiction has no concern for his flour; i.e., for the words that he "grinds" before uttering them
53)[line 37]מסתמיך ואזילMISTAMICH V'AZIL- walked while leaning
54)[line 38]אכתפיהA'KASPEI- the shoulder of
55)[line 38]שמעיהSHAM'EI- his attendant
56)[line 38]מנקיט ואזיל הלכתא מיניהMANKIT V'AZIL HILCHESA MINEI- [Rebbi Nachum] gathered Halachos from him as they walked