SHIUR SUPPLEMENT #3: Daf 3b
A. Ve-haketiv ve-hi rokhevet [lines 1 -6]
The gemara refers to the encounter of David and Avigayil [Shemuel Aleph 25]. Avigayil was married to a wealthy man, by the name of Naval, who refused to supply David with food even though the latter had protected his flocks without payment. David was enraged and gathered his men to kill Naval and all the male members of his household. Upon hearing of David's intentions, Avigayil set out on a donkey to intercept him and plead for mercy. She also brought food for him and his men. David was pacified by her but her husband was so shocked at the course of events that he subsequently died when he heard what had transpired.
NOTE: The Torah Or [on the inside column of the page] references all the pesukim from Tanakh quoted in the gemara. This facilitates easy referral to the quotation in its original context, which immeasurably aids correct understanding of the gemara. However, only the name of the sefer and the chapter are given, not the verse number.
B. Rokhevet ketiv [lines 14-15]
Tosafot [s.v. Kol] explain that it would not be possible to write "yoshevet," without a vav, even though it is a more refined expression than "rokhevet" and contains the same amount of letters. The reason is that the term "yoshevet" [without the vav] always denotes that there is a hidden meaning in the verse. For example, from the usage of this term with regards to Lot, we learn that he was appointed a judge on that day. It would be inappropriate to use this term when there is no hidden meaning to be expounded.
C. Mipnei ma botzrin be-tahara [line 22]
The term "botzrin" refers to harvesting of grapes; "moskin" refers to harvesting olives. Fruit becomes susceptible to becoming impure once liquid has fallen on it in keeping with the owner's wishes. Grapes must be harvested using pure vessels so as not to make them impure. Olives, however, can be harvested using impure vessels without any fear of defiling the fruit. [See Tosafot s.v. Ein regarding the difference between grapes and olives.]
D. Muvtach ani she-moreh hora'a be-Yisrael [lines 24-25]
It is unclear at which student the praise was directed: the student who used a more refined expression, or the student who used a minimum of words.
E. Higi'ani ke-zanav ha-leta'a [line 28]
The amount of shewbread [lekhem ha-panim] that I received was the size of a lizard's tail.
F. Lo teima shemetz passul ela eima cachets passul [lines 30- 31]
The investigation did not uncover a blemish in the kohen's ancestry, rather by his speech he displayed a contempt for the Temple service which made him unfit to continue offering sacrifices.
G. Ha-hu Arma'a [lines 31-46]
Only one who is Jewish and has been circumcised may eat from the Korban Pesach. A non-Jew is not punishable by death for eating from it, although such action is strictly forbidden. However, entry by a non-Jew beyond a certain point of the sanctuary is a capital offense. Rabbi Yehuda ben Beteira tricked this Aramean into revealing his identity and thereby receiving his punishment. This story demonstrates the power of words.