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1) [line 2] HA'SHOLEH - one who fishes
2) [line 3] SENAPIRAV - its fins
3) [line 6] YOKERES - also Yodkeres, (a disguised translation of Diospolis = Lydda = Lod)
4) [line 10] AGRI LEI AGIREI B'DABRA - he had hired laborers [who were working] in the field

5) [line 10] NAGAH LEHU - it became late
6) [line 11] KAFINAN - we are hungry (lit. we are starving)
7) [line 13] LO SINKETU V'DA'ATAICHU - do not hold it against me, i.e. do not suspect [that I planned to bring you your food this late]

8) [line 14] D'SAGA'I - that I have been running, going
9a) [line 14] RACHMANA LISBA'ACH - the Merciful One should satiate you
b) [line 14] KI HEICHI D'ASBE'AN BERACH - just like your son satiated us
10) [line 16] YE'ASEF - he should die
11) [line 17] D'HAVAH KARYA B'HUTZA - who was making a hole in the hedge
12) [line 20] KED'HAVU AGREI LEI - when people would hire her (his donkey)
13a) [line 21] V'IY TAFU LAH - and if they added to her [wage, i.e. if they placed more money on her back than was due to Rebbi Yosi d'Min Yokeres]
b) [line 21] BATZREI LAH - they deducted from her [wage, i.e. they placed less money on her back than was due to Rebbi Yosi d'Min Yokeres]

14) [line 24] HAVU TASHU MINEI - they would hide from him
15) [line 25] NIDUNYA - dowry
16) [line 26] ASHBATICHU! B'MAI ASKISU? - Tell me under oath! With what [case] are you dealing? i.e. for whom are you collecting money?

17) [line 27] HA'AVODAH - I swear (by the service of the Beis ha'Mikdash)
18) [line 28] V'ASEIK - and he brought it home
19) [line 28] SHADYEI B'ACHLAVA - he threw it into the storehouse (of wheat)
20) [line 30] BAVA - door
21) [line 30] TZINORA D'DASHA - the door-hinge socket (a hole in the threshold)
22) [line 32] OHAVCHA - the One Who loves you, your Creator
23) [line 35] SHE'KEN NISKA - that is placed in such a [bad] position
24) [line 35] CHALASH DA'ATEI - he became upset or depressed
25) [line 38] BASRAIHU GERARINAN - we are drawn after them
26) [line 39] ZE'EIRA D'MIN CHAVRAYA - (a) the youngest of the scholars of the Yeshivah; (b) [Oshaya] Ze'eira, one of the students in the Yeshiva (RASHI Chulin 31a)

27) [line 41] TERUTOS - (a) tender, bleary; (b) round
28) [line 41] V'RAMU LEHU SUDRA B'TZAVAREI - and they placed a scarf around his neck

29) [line 42] BENEI MASEI - the people of his city
30) [line 44] V'NASA ZIKA - and a wind blew (the Girsa of the Aruch is *v'Nashav* Zika, which is the more common form of this phrase. Rashi, however, contends that the two words mean the same thing.)

31) [line 45] DAYARNA B'KUSTA DECHIKA - (a) I live in a poverty-stricken *hamlet* (RASHI); (b) According to the Girsa *B'KUSA* DECHIKA - I live in a place called *KUSA* that has many poverty-stricken people (RABEINU GERSHOM, DIKDUKEI SOFRIM #7)

32) [line 48] MIKRI DARDEKEI - a teacher of young boys (who teaches them to read verses)

33) [line 49] PEIRA D'CHAVRA - (O.F. vivier - fish pond) ditches of fish; fisheries
34) [line 50] D'FASHA - who does not want to read
35) [line 50] MESHACHDINA LEI MINAIHU - I bribe him with fish from those fisheries
36) [line 50] U'MESADRINAN LEI - and I prepare them (the fish) for him
37) [line 51] CHAVUTU MIN GUDA L'AR'A - (lit. throw him down from the wall to the ground) do not call me "Rav" anymore; I do not deserve the title

38) [last line] TENUYEI - learning

39) [line 2] HA'ISHAH SHE'KOVESHES YEREK BI'KEDEIRAH (YADOS L'TUM'AH)
(a) Any inedible part of a food that is used to hold the food (e.g. the stem of a fruit or a bone with meat on its end) is considered an extension ("Yad" or "handle") of the food. The Yad may bring Tum'ah to the food if it was touched by something Tamei. If the food was Tamei and the Yad touched food that was not Tamei, the Yad brings Tum'ah to the other food.
(b) A Yad does not combine with the food to make up the requisite Shiyur of a Beitzah in order to receive Tum'ah (Uktzin 1:1).
(c) The woman mentioned here was pressing vegetables to eliminate their liquids so that they could be dried. As a result, the Yados, stems, of the vegetables broke off to the extent that one could not use them to pick up the food anymore. They therefore no longer bring Tum'ah to the food.

40) [line 3] ZEISIM SHE'KAVSHAN B'TARPEIHEN TEHORIN - olives with their leaves and stems that were pressed dry

41) [line 4] TARPEIHEN - their leaves
42) [line 4] HAVAYOS D'RAV U'SHMUEL KA CHAZINA HACHA - I see here the difficult questions of Rav and Shmuel (my teachers), i.e. he did not understand these Mishnayos properly

43) [line 6] TELEISAR MESIVTA - (a) thirteen Yeshivos (RASHI), each with its own method of learning (TOSFOS Berachos 20a); (b) thirteen ways of learning the Mishnayos and Beraisos (RASHI ibid). Thirteen is not literal; the connotation is "many"

44) [line 7] SHALIF CHAD MESANA - take off one shoe
45) [line 7] ANAN KA TZAVCHINAN - we cry out
46) [line 8] V'LEIKA D'ASHGACH BAN - and No One pays attention to us
47) [line 10] SHE'EIN DORAN DOMEH YAFEH - their generation is not worthy
48) [line 12] PARTZI B'RIFTA - who were careless with bread, throwing it about
49) [line 13] KAFNA - famine
50) [line 15] NI'ASYEI - force him
51) [line 17] KENUFIYA - a crowd of people
52) [line 18] A'KUSPA D'TAMREI - over the waste of ground dates after the juice is pressed out

53) [line 25] A'GUDA - on the bank
54) [line 25] MAL'ACHEI D'IDMU L'MALACHEI - angels that appeared in the image of sailors
55) [line 26] D'KA MAISEI CHALA - that were bringing sand
56) [line 26] U'MALUNHU L'ARBEI - and filled their boats with it
57) [line 27] V'HAVAH KIMCHA D'SEMIDA - and it [miraculously] became very fine wheat flour

58) [line 29] CHITEI D'FARZINA - (a) wheat from a place called Parzina (RASHI); (b) according to the Girsa *d'Arzina'i* - ships full of rice or millet

59) [line 30] HEGRONIYA - a Babylonian town, the home of several scholars
60) [line 31] BISU - sleep
61) [line 34] AKARYUN B'CHELMI - I read [the following] in my dream (i.e. a message was sent to me from Heaven)

62) [line 34] SHELAM TAV L'RAV TAV - Peace to the good Rav
63) [line 34] ME'RIBON TAV DEMI'TUVEI METIV L'AMEI - from the Good Master Who uses His goodness to do good to His nation

64) [line 36] SHEVOR MALKA - King Shapur, the king of Persia
65) [line 36] IFRA HURMIZ, IMEI DI'SHEVOR MALKA - Ormuzd, the mother of King Shapur
66) [line 39] KAVIN DA'ATECH - concentrate
67) [line 41] MARZEVEI - gutters (of the houses)
68) [line 41] DIGLAS - the Tigris River
69) [line 42] SHANI DUCHTICH - change your place (bed - RASHI)
70) [line 43] MIRSHAM PURYEI B'SAKINEI - has bed was marked (slashed) by knives
71) [line 43] SARAF PINKA D'DAISA - he consumed a handful of cracked grains (O.F. trijes)
72) [line 44] RAV NACHMAN BAR USHPAZTI - a sage who lived at the time of Rav Papa (there are various Girsa'os for his father's -- or mother's -- name, including Ishputi, Ushparti and Oshayah -- Dikdukei Sofrim #300. It is clear that he is not Rav Nachman, the Rebbi of Rava)

73) [line 45] ICHSIF - he felt ashamed
74) [line 48] BAYIS HA'CHITZON - in the Heichal, where the Kohen Gadol stopped to pray on his way out from the Kodesh ha'Kodashim to the Azarah

75a) [line 50] GESHUMAH - rainy
b) [line 50] SHECHUNAH - hot
76) [line 51] LO YA'DEI AVID SHULTAN MID'VEIS YEHUDAH - may a ruler not depart from the House of Yehudah; this is a quote from Targum Onkelos to Bereishis 49:10

77) [last line] L'MEICHAMA TANURA - to heat up the oven
78) [last line] MA'ALEI D'SHABATA - Erev Shabbos
79) [last line] V'SHADYA AKTARTA - and threw into the oven an item that produced smoke (so that the neighbors would think that she was baking Chalos)

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