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Sotah 47

SOTAH 47, 48 - have been anonymously dedicated by a very special Marbitz Torah and student of the Daf from Ramat Beit Shemesh, Israel.

1) [line 4] D'VE'ISEI - they (the bears) are afraid [to attack if there is no forest nearby into which they can escape]

2) [line 15] "VA'YOMRU ANSHEI HA'IR EL ELISHA, 'HINEH NA MOSHAV HA'IR TOV, KA'ASHER ADONI RO'EH; [VEHA'MAYIM RA'IM VEHA'ARETZ MESHAKALES.']" - "And the men of the city said to Elisha, 'Behold, we beg you, the situation of this city is pleasant, as our lord sees; [but the water is bad, and the ground is barren.']" (Melachim II 2:19)

3) [line 18] MESHAKELES - kills its inhabitants
4) [line 22] GIRAH - incited against them

5) [line 23] GECHAZI
(a) Elisha was a great prophet and was well known as a worker of miracles. One time an Aramean general (Na'aman), who was suffering from Tzara'as, was persuaded by his Jewish maidservant to seek the help of Elisha to cure him of his disease. He hesitatingly agreed, and to his surprise Elisha cured him completely. Overcome with gratitude, he offered great sums of money as a tribute to Elisha, who refused to accept anything, preferring not to diminish the honor of Hashem by lending a commercial aspect to his actions.
(b) Elisha's attendant Gechazi, however, allowed his greed to get the better of him. He ran after the general and falsely claimed that Elisha had changed his mind and did indeed want a talent of silver and two changes of clothing as payment for his services. Na'aman enthusiastically complied, saying: "Swear to me [that you are telling the truth, and] take two talents!" Gechazi acceded to his wish and Na'aman wrapped up two talents of silver in two pouches, and sent them, along with the two changes of clothing, with two of his servants (Melachim II 5:1-24)

6) [line 28] ECHAD MI'TALMIDAV - one of his students (some editions of the Talmud have the Girsa, *Yeshu ha'Notzri*)

7) [line 28] "VA'YOMER NA'AMAN, 'HO'EL KACH KIKARAYIM;' [VA'YIFROTZ BO, VA'YATZAR KIKRAYIM KESEF BI'SHNEI CHARITIM, U'SHTEI CHALIFOS BEGADIM, VA'YITEN EL SHENEI NE'ARAV VA'YIS'U LEFANAV.]" - "And Na'aman said, 'Swear to me [that you are telling the truth, and] take two talents!' [And he urged him, and tied two talents of silver in two pouches, with two changes of clothing, and laid them upon two of his servants; and they carried them before him (Gechazi).]" (Melachim II 5:23)

8) [line 29] "VA'YOMER ELAV, 'LO LIBI HALACH KA'ASHER HAFACH ISH ME'AL MERKAVTO LIKRASECHA; HA'ES LAKACHAS ES HA'KESEF V'LAKACHAS BEGADIM V'ZEISIM U'CHRAMIM V'TZON U'BAKAR VA'AVADIM U'SHFACHOS.'" - "And he said to him, 'Did my heart not go along with you (i.e. I saw the entire episode through prophetic vision), when the man turned back from his chariot to meet you? Is it a time to receive money, and to receive garments, and olive orchards, and vineyards, and sheep, and oxen, and menservants, and maidservants?'" (Melachim II 5:26)

9) [line 30] U'MI SHAKIL KULEI HAI?! - Did he take all of that?!
10) [line 30] KESEF U'VGADIM HU D'SHAKIL - he only took silver and clothes (see Melachim II 5:23, brought above, entry #7)

11) [line 35] EVEN SHO'EVES - a lodestone

12) [line 35] CHATAS YERAV'AM - the "sin" of Yerav'am, the two golden calves (YERAV'AM)
(a) Yerav'am Ben Nevat of the tribe of Efrayim was the first king of the ten tribes of Yisrael after their secession from the kingdom of the Davidic dynasty (subsequently known as Yehudah), as recorded in Melachim I 11:26-12:20. Upon the death of Shlomo ha'Melech, Rechav'am, his son, took the counsel of his young advisors to increase the high tax and hard labor that Shlomo had instituted (Melachim I 12:14). As a result, the people rebelled under the leadership of Yerav'am ben Nevat.
(b) In order to prevent the people of the ten tribes from returning to the leadership of the Davidic kings, Yerav'am outlawed the Mitzvah of Aliyah l'Regel, forbidding his people to travel to the Beis ha'Mikdash for Pesach, Shavu'os and Sukos. Instead, built two other "Temples," one in Beis El and one in Dan, where golden calves were worshipped (ibid. I 12:28).

13) [line 36] CHAKAK - he engraved
14) [line 36] RABANAN DACHAH MI'KAMEI - he would send away prospective students
15) [line 37] AD HA'IDNA LO HAVAH DACHIK - until now it was not cramped
16) [line 38] KED'HAVAH KA KATIL YANAI MALKA L'RABANAN - when King Yanai was killing the sages

17) [line 38] YANAI MALKA
(a) Before Yochanan Kohen Gadol (Yochanan Hyrkanus), the grandson of Matisyahu, died, he commanded that his reign as ruler of the land of Yehudah be passed on to his wife. However, his son Yehudah Aristobulus, paid no attention to his father's testament. He imprisoned his mother and brothers, except for one brother named Antigonus and seized power for himself. He appointed Antigonus as head of the army. Aristobulus was the first Hasmonean ruler to call himself "king"; all of his predecessors had the title of "prince." He was hostile to the Sages, and pursued them with ruthlessness. He ruled over Yehudah for only one year and died childless in the year 3658 (103 BCE).
(b) He was succeeded by his widow, Queen Shlomtziyon or Shelomis [Salome] Alexandra, a sister of Shimon Ben Shetach, the leading sage of the period, to whom she was loyal even when married to an archenemy of the sages. After her husband died, she freed his brothers from prison. The oldest brother, Alexander Yanai, performed Yibum with her, and later succeeded his dead brother to the throne.
(c) Under the influence of his wife, Yanai halted the suppression of the Perushim and the Sages for a time, so that he could pursue the war against the hostile Nochri enclave in the Land of Yisrael. He did this throughout most of the twenty-seven years of his reign, motivated by lust for battle and glory. As time went on, however, he used the foreign soldiers in his army to suppress his own people and hunt down the Perushim.
(d) One year during Sukos, when officiating as Kohen Gadol, he poured the Nisuch ha'Mayim (libation water) on his feet instead of the on the Mizbe'ach, in accordance with the teachings of the Tzedukim who deny the Halachah of Nisuch ha'Mayim. He intended to incite the people to riot. Those assembled could not contain themselves and they pelted him with their Esrogim. His soldiers then slew more than 6,000 people in the courtyard of the Beis ha'Mikdash. This marked his declaration of war against the Sages and their followers, a violent oppression that lasted for six years, in the course of which some 50,000 Jews lost their lives. At the end of his life he imprisoned 800 Perushim and tortured them in a horrible manner, according to the custom of the Romans, executing their families in their presence. He then executed the prisoners themselves. He witnessed the ghastly carnage himself.
(e) Before dying, he transferred power to Queen Shelomis and advised her to make peace with the Perushim. He told her, "Do not fear the Perushim, nor the non-Perushim, but only the hypocrites, who masquerade as Perushim. For their deeds are like those of Zimri and they demand a reward like that of Pinchas" (Sotah 22b). He had finally realized where his Tzeduki connections had brought him, and saw that his wife was right in trying to help the Perushim. His reign of 27 years lasted until either 3684 or 3685 (77 or 76 BCE).
(f) During the next 11 years, when Shelomis was queen, peace and tranquility reigned in the land. It was the only golden era during the time of the Second Temple.
(from The History of the Jewish People/The Second Temple Era, Artscroll Publishers, Brooklyn, New York, 1982, adapted by Rabbi Hersh Goldwurm from Dr. E. Ebner's translation of Yekusiel Friedner's Divrei Yemei ha'Bayis ha'Sheni)

18) [line 38] SHIMON BEN SHETACH ATMINHU ACHATEI - Shimon Ben Shetach's sister (Queen Shlomtziyon, King Yanai's wife) hid him

19) [line 39] ARAK - ran away
20) [line 39] KI HAVAH SHELAMA - when there was peace (between King Yanai and the sages)

21) [line 39] SHALACH LEI SHIMON BEN SHETACH - Shimon Ben Shetach sent to Yehoshua Ben Perachyah

22) [line 39] MINI - from me
23) [line 40] ALEKSANDRIYA SHEL MITZRAYIM ACHOSI - Alexandria of Egypt, my sister [city]

24a) [line 40] BA'ALI SHARUY V'SOCHECH - my husband dwells within you
b) [line 40] VA'ANI YOSHEVES SHOMEMAH - and I am sitting alone and destitute
25) [line 41] IKLA LEHA'HU USHPIZA - they stayed at a certain inn
26) [line 41] KAM KAMAIHU B'YEKARA SHAPIR - she (the [female] innkeeper) stood for them, as a sign of honor

27) [line 41] AVDI LEI YEKARA TUVA - she honored him very much
28) [line 42] KAMAH NA'AH ACHSANYA ZU! - How pleasing is this innkeeper!
29) [line 42] TERUTOS - (a) round (TOSFOS, ROSH, RAN, RASHI to Shabbos 31a, 2nd explanation); (b) tender, bleary (MEFARESH, RASHI to Shabbos 31a, 1st explanation)

30) [line 42] APIK ARBA ME'AH SHIFUREI V'SHAMTEI - he sent out four hundred Shofar blowers (to announce the excommunication)

31) [line 43] SHAMTEI - he excommunicated him (NIDUY- excommunication)
(a) The minimum period of Niduy is thirty days in Eretz Yisrael or seven days in Bavel and elsewhere. If the Menudeh does not repent from his ways he is put into Niduy for a second thirty-day period. If he still does not repent, he is then put into Cherem. The laws of Cherem are much more stringent.
(b) No one may come within four Amos of the Menudeh, except for his wife and family. He is not permitted to eat or drink with other people, nor is he included in a Zimun or any other Mitzvah that requires a quorum of ten men. He may not wash his clothes, shave or take a haircut or wear shoes. Learning and teaching Torah, however, are permitted, as well as engaging in work. The last two are not permitted to a Muchram, who must learn by himself and engage in work to the minimum that will provide him daily sustenance. People may speak with the Menudeh or the Muchram unless Beis Din specifically prohibits it.
(c) Even if the period of Cherem or Niduy has ended, a person remains in Niduy or Cherem until he is permitted by three commoners or by an expert sage (SHULCHAN ARUCH Yoreh De'ah 334:27 and REMA ibid. 334:24)

32) [line 44] ACHAVI LEI B'YADEI - he motioned to him with his hand [that he was willing to accept him back]

33) [line 44] SAVAR, MIDCHA KA DACHI LEI - he thought that he was sending him away

34) [line 44] ZAKAF LEVEINASA - he stood a brick erect on its end
35) [line 44] PALCHA - he worshipped it
36) [line 45] KISHEF - he practiced witchcraft
37) [line 45] V'HESIS V'HEDI'ACH - and he caused others to worship Avodah Zarah
38) [line 47] TETZEI V'SIR'EH B'EDER - it can be returned to the herd, i.e. it is Chulin and is not Asur b'Hana'ah

39) [line 48] SHE'AL SAFEK BA'ASAH MI'TECHILASAH - it is brought initially because of a doubt [as to the identity of the murderer]

40) [line 48] KIPRAH SEFEIKAH V'HALCHAH LAH - it atoned for [the status of] doubt and left (i.e. it accomplished everything that it was supposed to accomplish; as such, the Eglah is Asurah b'Hana'ah.)

41) [line 51] ROTZCHANIN - assassins, murderers
42) [line 53] "LO EFKOD AL BENOSECHEM V'CHALOSEICHEM KI SENA'AFNAH; KI HEM [IM HA'ZONOS YEFAREDU, V'IM HA'KEDESHOS YEZABECHU; V'AM LO YAVIN YILAVET.]" - "I will not punish your daughters when they commit harlotry, nor your daughters-in-law when they commit adultery; for they (the men) themselves seclude themselves with harlots, and they sacrifice with prostitutes; therefore the people who do not understand shall stumble." (Hoshea 4:14)

43) [line 54] ESHKOLOS - complete and flawless scholars, who accomplished perfection in Torah, perfection in fear of sin and perfection of character

44) [line 54] "...EIN ESHKOL LE'ECHOL, BIKURAH IVESAH NAFSHI." - "[Woe is me! For I am like the last of the summer fruits, like the grape gleanings of the vintage;] there is no cluster to eat, no first ripe fruit which my soul desires." (Michah 7:1)
45) [last line] YOCHANAN KOHEN GADOL - Yochanan Hyrkanus

(a) The Torah requires that at two times during the seven-year Shemitah cycle the owner of a field must recite Viduy Ma'aser, as is learned from Devarim 26:12-13.
(b) In the afternoon of Erev Pesach in the fourth and seventh years, the owner first performs Bi'ur, giving all remaining Terumah and Terumas Ma'aser to Kohanim, Ma'aser Rishon to Leviyim, and Ma'aser Ani to the poor. All remaining Ma'aser Sheni, Pidyonos of Ma'aser Sheni (coins on which Ma'aser Sheni was redeemed), and Bikurim must be destroyed wherever they are.
(c) He then says Viduy Ma'aser, declaring that he has set aside all of the required tithes and gifts, and that he kept all the Mitzvos with regard to them. The declaration is found in Devarim 26:13-15, and may be recited in any language that the owner understands. According to the MISHNAH (Ma'aser Sheni 5:6), RASHI (Sanhedrin 11b) and TOSFOS (Rosh Hashanah 4a DH u'Ma'asros), this declaration is stated in the afternoon of Erev Pesach. According to the RAMBAM, (Hilchos Ma'aser Sheni 11:1-3), it is stated in the afternoon of the last day of Pesach.

47) [last line] ME'ORERIN - "Those who try to rouse, to wake up." The Gemara below (Daf 48a) explains that the Leviyim of his time used to recite the verse, "Urah, Lamah Sishan, HaSh-m?" - "Awake! Why do You sleep, HaSh-m?" (Tehilim 44:24), beseeching HaSh-m to wake up. He annulled this custom, as is explained below (ibid.).

48) [last line] NOKFIN - The Gemara below (Daf 48a) offers two explanations: (a) "Those who made incisions" [in the forehead of a large animal Korban so that its blood would flow into its eyes. As a result, the animal became disoriented, and it was easier to bring it down to the ground for slaughter.] He annulled this custom, as is explained below (ibid.); (b) "Those who beat" [a large animal Korban to bring it down to the ground for slaughter.] He annulled this custom, as is explained below (ibid.).


49) [line 1] HAYAH PATISH MAKEH B'YERUSHALAYIM - the sound of hammers banging was heard in Yerushalayim [on Chol ha'Moed, for Meleches Davar ha'Aved - to prevent a loss -- see Insights to Moed Katan 10:1]

50) [line 2] DEMAI
(a) Produce bought from an Am ha'Aretz (an unlearned Jew who is lax in his Torah-observance; see Berachos 47b) is referred to as Demai ("Da Mai?" -- "what is this?").
(b) Yochanan Kohen Gadol decreed that Terumas Ma'aser and Ma'aser Sheni must be separated from this produce since a minority of Amei ha'Aretz cannot be trusted to have separated them before selling the produce. Terumah Gedolah, however, because of its stringency is presumed to have been separated. Ma'aser Rishon and Ma'aser Ani are separated from the produce, but they are eaten by the owner and not given to the Levi or the Ani (in keeping with the principle "ha'Motzi me'Chaveiro Alav ha'Re'ayah").

51) [line 7] MAKCHISH LEI - he contradicts him

(a) Although the Torah requires two witnesses to prove a fact in Beis Din, there are three places where a single witness suffices to provide evidence: 1. to prove that a Safek Sotah was unfaithful to her husband after the steps of Kinuy and Stirah have taken place (Sotah 31b); 2. to prove the identity of a killer in order to exempt the city closest to a disclosed corpse from bringing an Eglah Arufah (our Sugya); 3. in order to testify that a woman's husband died so that she may be able to remarry (Yevamos 117b). (It is not clear whether this latter case is mid'Oraisa or mid'Rabanan; see Insights to Yevamos 88:1.)
(b) In all of these places the witness does not have to be a male who is fit to testify; a woman or a slave who are generally Pesulim l'Edus may also testify.
(c) If one witness testifies and is contradicted by another single witness, we do not consider the case a Safek. Rather, the first witness is believed, because "any place where one witness is believed he has the authority of two witnesses" with regard to refuting the testimony of the witness who follows him.
(d) If the single witness is contradicted by more than a single witness, sometimes we decide in favor of those who contradict him because they are the majority. (See Yevamos Chart #26.)

53a) [line 20] B'VAS ACHAS - (lit. at the same time) "Toch Kedei Dibur" of the first testimony
b) [line 21] B'ZEH ACHAR ZEH - more than "Kedei Dibur" of the first testimony
c) [line 20, 21] B'VAS ACHAS / B'ZEH ACHAR ZEH (TOCH KEDEI DIBUR K'DIBUR DAMI) "Toch Kedei Dibur" is the length of time that it takes for a student to say a greeting to his teacher (e.g. "Shalom Alecha Rebbi"). "K'dibur Dami" means that within this small amount of time, we view an act or speech as not yet completed and still continuing. Thus, even though the person has, with regard to his actions, already stopped performing the act, within this amount of time he may act or say something that will abrogate his previous actions or words. For example, if a person sells an object and changes his mind within Toch Kedei Dibur, the sale is nullified.

54) [line 25] PESULEI EDUS - the people who are disqualified to judge or to give testimony (see Rosh Hashanah 22a)

55) [line 26] ROV DE'OS - the majority of opinions
56) [line 28] V'TARTZAH LED'REBBI NECHEMYAH HACHI - and read [the statement of] Rebbi Nechemyah as follows:

57) [line 32] MISHE'RABU HA'ROTZCHANIN B'GILUY - (this is an elaboration of the previous line -- RASHASH)

58) [line 33] MENUKEH ME'AVON - clear (lit. cleaned) of sin, i.e. that he did not have relations with his wife from the time that she became prohibited to him or with any other woman who is prohibited to him (RASHI)

59) [line 36] "...KI HEM AL ZONOS YEFAREDU V'IM KEDESHOS YEZABECHU..." (Hoshea 4:14) - The translation of this phrase appears above, entry #42.

60) [line 36] "V'AM LO YAVIN YILAVET" (Hoshea 4:14) - The translation of this phrase appears above, entry #42. Rebbi Elazar explains that this phrase contains a new admonition not specified by the interpretation of the first half of the verse. A husband is enjoined not to ignore his wife's promiscuous behavior. If he makes sure (Makpid) that his wife does not seclude herself with other men, his relations with her will be free of sin and he will be termed "Menukeh me'Avon." If, on the other hand, he notices promiscuity but keeps quiet, when he eventually does bring his wife to the Beis ha'Mikdash as a Sotah, the Mei Sotah will not reveal her guilt (MINCHAS SOTAH).

61) [line 38] NIS'AVSU HA'DININ/HA'DAYANIN - the laws or judges became crooked
62) [line 38] NISKALKELU HA'MA'ASIM - the actions of important people (such as the judges) became perverted

63) [line 38] RO'EI FANIM BA'DIN - those who show favoritism in judgment
64) [line 39] "LO SAGURU [MIPNEI ISH]" - "You shall not be afraid of any person" (Devarim 1:17)

65) [line 39] "LO SAKIRU [FANIM BA'MISHPAT]" - "You shall not respect people in judgment" (Devarim 1:17) - This phrase is the beginning of the verse that include the previous phrase. RASHI (ibid.) interprets this to mean that one may not appoint a relative or a distinguished person as a judge when he is not an expert in legal matters.

66) [line 39] LOCHASHEI LECHISHOS - bystanders in the courts who *whisper* suggestions to the judges to the favor or detriment of the litigants

67) [line 40] "B'KEREV...YISHPOT" - "in the midst of the judges He shall judge" (Tehilim 82:1)

68) [line 40] "ACHAREI VITZ'AM LIBAM HOLECH" - "their heart desires unjust gain" (Yechezkel 33:31)

69) [line 41] "[HOY] HA'OMRIM LA'RA TOV VELA'TOV RA; [SAMIM CHOSHECH L'OR V'OR L'CHOSHECH, SAMIM MAR L'MASOK U'MASOK LMAR!]" - "[Woe to those] who call evil good, and good evil; [who put darkness for light, and light for darkness; who put bitter for sweet, and sweet for bitter!]" (Yeshayah 5:20)

70) [line 41] HOY - woe
71) [line 42] MOSHCHEI HA'ROK - arrogant people [who do not care for the feelings of others] who spit in public in a way that disgusts other people

72) [line 42] YEHIRIM - haughty people
73) [line 42] CHOZERES AL LOMDEHA - [the Torah] searches for someone who could learn her teachings

74) [line 43] SHE'EIN DOREINU RO'EH ELA L'FANIM - since the generation only looks at [even important] matters superficially

75) [line 44] "GEVER YAHIR V'LO YINVEH" - "[And though wine is treacherous,] the arrogant man shall not abide in his home. [He widens his soul like She'ol; and he, like death, cannot be satisfied; for he has gathered to himself all the nations, and collected all peoples as his own.]" (Chabakuk 2:5) - The Gemara reads the word "Yinveh" as "Yinaveh," the people of his home will not be able to stand him.

76) [line 44] ME'IKARA KAFTZAH ALEI - at first a young woman will want to marry (lit. will jump upon him) the haughty men

77) [line 44] MITZIL ALAIHU - afterwards he will become shameful in their eyes (the eyes of his family)

78) [line 45] MATILEI MELAI - those [judges] who force their [business-oriented] constituents to sell their wares for them

79a) [line 45] MEKABLANI TOVASECH - those [judges] who accept favors [from the rich]
b) [line 46] MECHAZKANEI TOVASICH - those [judges] who remember and act upon the favors that they received [when the person who did them the favor becomes a litigant before them]

80) [line 46] U'MALCHUSA AZLA V'NAVLA - and the realm [of Yisrael] wanes and becomes disreputable, [implying that the empires of the Greeks and the Roman become greater]

81) [line 47] TZAREI AYIN - miserly people
82) [line 47] TORFEI TEREF - (a) thieves (RASHI); (b) those who cut off the livelihood of others by entering into their professions and putting them out of business. Included in this is the "Mafki'ei She'arim," those who "break" the market value and diminish the amount of produce that a fixed amount of money will purchase, i.e. those merchants who cause the price of food to rise (MAHARSHA)

83) [line 47] ME'AMTZEI HA'LEV - those who harden their hearts [from being kind to the poor]

84) [line 47] KOFTZEI YADAYIM MIL'HALVOS - those who "close their hands" [as they are about to give a loan] and do not lend [to the poor]

85) [line 47] "HISHAMER LECHA PEN YIHEYEH DAVAR IM LEVAVCHA VELIYA'AL LEIMOR 'KARVAH SHENAS HA'SHEVA, SHENAS HA'SHEMITAH,' V'RA'AH EINCHA B'ACHICHA HA'EVYON V'LO SITEN LO." - "Beware of yourself lest there be a base thought in your heart saying, 'The seventh year is near, the year of Shemitah,' and you will look upon your needy brother with an evil eye and you will not give him [a loan.]" (Devarim 15:9)

(a) The Torah requires that all loans shall be canceled every seventh year, as it states in Devarim 15:2, "Shamot Kol Ba'al Masheh Yado" - "Every creditor who lends anything to his neighbor shall release it." To demand payment of a loan after the Shemitah year is a violation of the prohibition of "Lo Yigos Es Re'ehu v'Es Achiv" - "he shall not exact it of his neighbor or of his brother" (ibid.). Most Rishonim rule that the Shemitah year cancels loans at the *end* of the year, on the last day of the month of Elul. (RAMBAM Hilchos Shemitah v'Yovel 9:1-4).
(b) Hashmatas Kesafim applies mid'Oraisa only when the Yovel year is in practice. Mid'Rabanan it applies today, whether inside or outside of Eretz Y israel.

87) [line 48] NETUYOS GARON U'MESAKROS EINAYIM - those [women] with "outstretched necks and tinted eyes." These words are a quote from the verse, "VA'YOMER...VA'TELACHNA NETUYOS GARON U'MESAKROS EINAYIM..." - "[And HaSh-m said, 'Because the daughters of Tziyon are haughty] and walk with outstretched necks and tinted eyes...'" (Yeshayah 3:16) - The Gemara in Yoma 9b explains that they would walk with erect stature (connoting haughtiness) and they would tint their eyes blue

88a) [line 49] NISMA'ATU HA'YAMIM - (lit. the days become less) the person's days become unpleasant (based upon RASHI to Shabbos 105b DH Yamim)
b) [line 49] NISKATZRU HA'SHANIM - (lit. the years become short) the person's life is shortened

89) [line 49] ZECHUCHEI HA'LEV - (a) haughty people who do not pay attention to their teachers but rather rely on their own judgment and reach their own conclusions (RASHI); (b) students such as the Tzedukim and Baisusim who abandoned the words of the true Torah Sages and argued she'Lo l'Shem Shamayim (not for the sake of Heaven) (MAHARSHA)

90) [line 50] SHIMSHU - paid attention to the words of their teachers

91a) [last line] D'YAHAVEI LA'LEVIYIM - [the Torah says that] they (Benei Yisrael) should give [Ma'aser Rishon] to the Leviyim b) [last line] D'YAHAVEI LA'LEVIYIM (MA'ASER RISHON)
(a) After a crop is harvested and brought to the owner's house or yard, he must separate Terumah from the crop and give it to a Kohen. Although the Torah does not specify the amount to be given, the Rabanan set the requirement at one fiftieth of the total crop.
(b) After Terumah is removed from the produce, the first tithe to be given every year is called Ma'aser Rishon; one tenth of the produce must be given to a Levi.
(c) Ezra ha'Kohen fined the Leviyim of his time who did not come with him back to Eretz Yisrael and decreed that from then on Ma'aser Rishon shall be given to the Kohanim (Ezra 8:15, Yevamos 86b)

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