1 |
והתניא |
introduces a ברייתא as a קושיא |
|
|
|
|
2 |
נאמר . . . נאמר . . . |
The same root, word, or phrase appears in each of the following verses |
|
|
|
|
3 |
כולי עלמא לא פליגי . . . כי פליגי |
There is no מחלוקת in case X; the מחלוקת is only in case Y |
|
|
|
|
4 |
מה . . .אף . . . |
Just as (this is true of X), so too (it is true of Y) |
|
|
|
|
5 |
מנא ליה |
From what פסוק does he derive this? |
|
|
|
|
6 |
אילימא |
If you were to say (introduces a הוה אמינא) |
|
|
|
|
7 |
כגון |
As for example (the following) |
|
|
|
|
8 |
בעלמא X |
(a) mere (X) |
|
|
|
|
9 |
ק"ו |
All the more so |
|
|
|
|
10 |
אלא) מהכא) |
(rather) derive it from this פסוק |
|
|
|
|
11 |
גמירי |
We have a tradition that |
|
|
|
|
12 |
סברא |
Reason (not based on a specific text or tradition) |
|
|
|
|
13 |
למה לי |
What need do I have for X?! |
|
|
|
|
14 |
סד"א |
Introduces a (retrospective) הוה אמינא = I would have thought |
|
|
|
|
15 |
ה"ג |
This is the correct version of the text |
|
|
|
|
16 |
מהו דתימא |
Introduces a (retrospective) הוה אמינא = what is that I would have said? |
|
|
|
|
17 |
קמ"ל |
Introduces or is a מסקנא |
|
|
|
|
18 |
ההוא מיבעי ליה |
That פסוק is needed to teach Y (and therefore is not available to teach X) |
|
|
|
|
19 |
מה . . . אף |
(just as X), so too (Y) |
|
|
|
|
20 |
Xתניא כוותיה ד |
Introduces a ברייתא that supports the position of Amora X |
|
|
|
|
21 |
דילמא |
Perhaps |
|
|
|
|
22 |
תנו רבנן |
Introduces a ברייתא to start a סוגיא |
|
|
|
|
23 |
איכא דאמרי |
Introduces an alternate version of the previous statement or סוגיא |
|
|
|
|
24 |
בשלמא . . . אלא |
(X) makes sense . . . but (Y does not!?) |
|
|
|
|
25 |
פשיטא |
A קושיא: this is too obvious to mention |
|
|
|
|
26 |
ומי |
Is it really true that |
|
|
|
|
27 |
אם כן |
If so |
|
|
|
|
28 |
מה ת"ל |
What is the meaning of the following פסוק |
|
|
|
|
29 |
ראיה |
Evidence |
|
|
|
|
30 |
דברי ר’ פלוני וחכמים אומרים |
This is the position of Rabbi X; but the Sages say |
|
|
|
|
31 |
בין...בין... |
It makes no difference whether X or Y |
|
|
|
|
32 |
מנין |
What פסוק is the source of X |
|
|
|
|
33 |
ופליגא |
The previous statement is in מחלוקת with the following statement |
|
|
|
|
34 |
אין בין . . . אלא |
There is no difference between (X and Y) other than |
|
|
|
|
35 |
שנאמר |
Introduces a פסוק as a ראיה |
|
|
|
|
36 |
הדר |
Afterward |
|
|
|
|
37 |
אמר לך |
He would say to you (introduces a hypothetical response) |
|
|
|
|
38 |
מעיקרא |
from the beginning |
|
|
|
|
39 |
דהיינו |
which is the same thing as |
|
|
|
|
40 |
השתא |
now |
|
|
|
|
41 |
?X מאי |
What is the meaning of X? |
|
|
|
|
42 |
יכול |
Introduces a הוה אמינא (in a מדרש הלכה text) |
|
|
|
|
43 |
ת"ל |
תלמוד לומר - Introduces a פסוק, often (as here) to disprove a הוה אמינא |
|
|
|
|
44 |
יליף |
Derives this from a פסוק |
|
|
|
|
45 |
וכי תימא |
if you were to say (introduces a הוה אמינא) |
|
|
|
|
46 |
פריך |
Asks a קושיא |
|
|
|
|
47 |
מוחזק |
Has a status resulting from a legal presumption (חזקה) |
|
|
|
|
48 |
אצטריך |
It is needed |
|
|
|
|
49 |
בתמיה |
With astonishment (punctuate with a ?!) |
|
|
|
|
50 |
הכי קאמר |
Introduces a paraphrase (An explanation of what an earlier statement really meant, hewing closely to |
|
|
|
|
51 |
כיוצא בו |
similarly |
|
|
|
|
52 |
ואיבעית אימא |
introduces an alternative |
|
|
|
|
53 |
מאן דאמר |
The side of the מחלוקת that says |
|
|
|
|
54 |
מכל מקום |
Regardless |
|
|
|
|
55 |
לקמן |
Before us; below in the same text |
|
|
|
|