They threw it down: They threw it down in a sieve to clean it. Vaner in [Old French]. And it should not be said that it is an expression of threshing, such that it was at first in its shells. As, if so, why did it not eat it at first? Behold, it did not become obligated for tithing until it is flattened on the threshing floor, as it is written (Deuteronomy 18:4), "The beginning of your grain." And it is taught explicitly (Peah 1:6), "One may feed domestic beasts, wild animals and birds [and be exempt from tithes] until he flattens (the threshing floor)." For any eating of animals is considered a casual eating (which is exempt from tithing).

They separated it manually from the stones and the chaff.

And is one obligated: Did they at all decree demai on animal food purchased from an ignoramus? And even though if [the seller] certainly did not tithe it, [the buyer] would be obligated to tithe it; it was not decreed, however, when there is [only] a doubt. As it was taught, "One who purchases [grain in the market] for sowing or for feeding an animal" - even though seeds and animal food are included with all grain and are obligated for tithing - they did not decree demai upon them. As, in general, most ignoramuses tithe, so the Sages were not so stringent about demai.

For hides to process them.

And it is taught: By way of a statement. And they initially bought this barley for a person.

Rabbi heard that Rabbi Pinchas was coming.

Your desire is to dine with me: Is it your desire to dine with me?

His face beamed: He was happy, since Rabbi Pinchas was not accustomed to benefitting from that which belonged to others - as per the below.

He said to him - Rabbi Pinchas - "And did you hold that deriving benefit from the Jewish people is forbidden to me by vow."

The Jewish people are holy: So it is fitting to derive benefit from them.

But there is one who wants to give benefit from what is his to others, but he does not have the ability in his hands. So I do not want to derive benefit from him, so that I do not burden him.

And there is one who has the ability in his hands to give benefit to others; yet even though he says, "Come and dine," his heart does not desire [it]. So I do not benefit from him on account of it being written, "Eat not the bread of him that has an evil eye."

Eat not the bread: Do not dine. Bread is a term for a meal, as it is written (I Samuel 20:27), "did not come [...] to the bread"; and it is written (Daniel 5:1), "King Belshazzar made a great bread."

As one who has reckoned (shaar): It is as if you open a gate (shaar) in his stomach. But some say it is a term of bitterness, as in (Jeremiah 29:17), "like bitter (shoerim) figs."

I am rushing (mesarheivna): It is an expression of frenzy and quickness. That is to say, I need to hurry and go to a matter involving a commandment, so I have no time to dine.

Kudneita: Mules, and they belonged to Rabbi.

The Angel of Death: Once it strikes, the wound cannot heal, as per the below.

And before the blind, etc.: As just like they are forbidden to you, so too are they forbidden to others. And behold it cannot be said that he would sell them to idolaters, as we learned (Avodah Zarah 14b), "We may not sell them a large domesticated beast."

I will declare them ownerless: I will send them away into any of the forests to be ownerless.

You will thereby increase the damage: As since they will not be guarded, they will increase their damage.

I will remove: So that they will not be able to kick. And there is no [violation of], 'do not destroy' - as they would [still] be fit for threshing.

I will remove: He would remove their hooves, but they would still be able to walk.

Mevatash: Plead. And its colleague (another example) is in Shevuot (30b). We teach the version, mevatash, with a [letter], **, and not with a kaf.

A mountain rose between them and separated them.

During their lifetimes - of the righteous - the Holy One, blessed He, pays attention to their desires, so as not to change their minds. For He caused this thing, that he should enter by the gate of the mules, so that he separate and not change his mind from at first, as it is was not his way to dine from that which belonged to others - as per the below.

All the more so: As behold, they are greater [after] their death than in the their lifetimes, as Rabbi Chama said.

They were burying a man: He was a wicked man, and he should not have been buried next to the righteous.

And as soon as the man touched the bones of Elisha, he revived: Yet in his lifetime, when he wanted to revive the son of the Shunamite woman, he needed to place his mouth over his mouth and his eyes over his eyes and request mercy.

And perhaps it was to fulfill the blessing of Eliyahu: For it would be insufficient if it was not fulfilled; as it is written about the righteous (Job 22:28), "You will decree and it will be fulfilled." So it was not for the sake of Elisha.

A double portion: Eliyahu revived the son of the Tzarfit woman and Elisha revived the son of the Shunamite woman. So he needed to revive still another.

If so: In order to fulfill the blessing of Eliyahu.

This is that which was taught: By way of a question. And if it was for the sake of Eliyahu's blessing, he should have truly revived him, like the one that Eliyahu revived. Rather is it not that we understand from it that it was for the sake of Elisha. And Elisha only needed to remove him from being next to him. So he revived him until he was removed from there.

Please, let her not be as one dead: This is written about the tzaraat (skin ailment) of Miriam.

Why are their names called - of the mules - yemim, as it is written (Genesis 36:24), "who found the yemim."

None have asked me: Rabbi Chanina was a physician. And in Tractate Yoma (49a:10) in [the chapter entitled] Hotziu Lo, they bring it from here (that he was a physician).

And survive: It is implied that the one struck dies.

And healed: [The verb] is in the feminine, and it is referring to the wound (and not the man), as the wound does not heal.

There is none else beside Him: This is mentioned for on account of Rabbi Chanina (since he was just mentioned above).

Even sorcery is not beside Him, meaning to say, without His will. For if there is no decree upon a man, evil cannot be done to him.

Try: She was trying and applying herself that he not [notice].

To take dust and to do sorcery to him and to kill him.

Keshafim: It is an anagram: Makchishim pamaliya shel maalah (Contradicting the retinue of the Above). As they did not decree about this man, that he should die through sorcery.

Nokef: Hurt; acoper in [Old French].

They declare: They decree about him.

Appeases: Atones.

Right thumb: Since it is hurt with power, so that one experiences much pain.

With regard to a second wound before the first wound is healed.

Broke [bread]: The blessing of HaMotzi (over bread). As he did not want to eat [even] the measure of an olive (kazayit) from that of others.