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1) [line 6] MEGILAS YUCHASIN - a scroll containing genealogical records
2) [line 14] KANAF SHE'RA'AH AVIV - (lit. the cloak-border that his father has seen) a women with whom his father had relations

3) [line 27] MI'LO YIKACH AD LO YEGALEH HAVEI MAMZER - [having relations with a woman who is found] between the words, "Lo Yikach" and the words, "Lo Yegaleh" [in the verse in Devarim 23:1,] produces a Mamzer, i.e. one's father's wife

4) [line 1] SOTAH
(a) According to most of the Rishonim (see Rashi), our Sugya is referring to a married woman who has relations with another man and afterwards bears a child from her husband, or a "Sotah Vadai." In such a case, the following Halachos do not apply to our Sugya. However, according to RASHI to Kidushin 68a, "Sotah Safek" is also prohibited to her husband with an Isur Lav, and our Gemara is discussing a Sotah Safek, as follows:
(b) A Sotah is a woman who is suspected of committing adultery because she was warned by her husband not to seclude herself with a certain man and she violated the warning. The process of warning her in front of witnesses is called Kinuy. The witnesses who see her seclude herself with the suspected adulterer are called Eidei Stirah. The time of seclusion must be at least for the time that it takes to roast an egg and swallow it. The woman is forbidden to her husband until she drinks Mei Sotah (see (c), below).
(c) The husband must bring his wife to the Beis ha'Mikdash, along with a sacrifice consisting of 1/10 of an Eifah (approx. 2 quarts) of barley meal as a Minchah offering. The Kohen reads Parshas Sotah, the portion of the Torah describing the curses with which a Sotah is cursed, out loud (in any language that the Sotah understands) and makes the Sotah swear that she has been faithful to her husband.
(d) An earthenware jug is then filled with half a Lug of water from the Kiyor, and dirt from the floor of the Azarah is placed on top of the water. Parshas Sotah (that contains numerous appearances of Hash-m's name) is written on parchment and then immersed in the water, causing the ink to dissolve. The Sotah afterwards drinks from the water. If she was unfaithful to her husband and had been defiled, the water would enter her body and poison her, causing her belly to swell out and her thigh to rupture. If she were faithful to her husband, she would remain unharmed and would become pregnant (Bamidbar 5:11-31). In times when there is no Mei Sotah such as in the present day, she must be divorced and does not receive her Kesuvah.

5) [line 11] MISHNAS REBBI ELIEZER BEN YAKOV KAV V'NAKI
(a) The Chachamim set down various rules to determine the Halachah when there is an argument among the Tana'im.
(b) One of these rules is that every time the opinion of Rebbi Eliezer ben Yakov is mentioned, the Halachah follows his ruling (this is the connotation of "Naki," - clean, pure). Some hold that this rule only applies when the opinion of Rebbi Eliezer ben Yakov appears in a Mishnah; hence the wording, "*Mishnas* Rebbi Eliezer ben Yakov." Others write that the word "Mishnas" is not to be taken literally, rather, even in a Beraisa the Halachah follows his opinion (RASHI DH Mishnas).
(c) There is also a difference of opinion as to the meaning of the word *Kav* in this expression. One opinion states that just as a Kav is a small measure, so too Rebbi Eliezer ben Yakov is quoted only a limited number of times (RASHI ibid. and to Bechoros 23b). Another source states that there is a tradition that in 102 places (the Gematriya, or numeric equivalent, of the word "Kav") where Rebbi Eliezer ben Yakov's name is recorded, the Halachah follows his ruling. In all other instances, the Halachah does not follow his ruling (ROSH Eruvin 4:2 quoting RABEINU CHANANEL).

6) [line 13] MEIDAN DAINEI V'KATLEI - he judged him [and sentenced him to capital punishment as a false prophet for contradicting the words of Moshe Rabeinu] and killed him

7) [line 22] ISHAVYEI MEZID - I will cause him to kill me with no Halachic basis (at least now he believes that I am guilty of being a false prophet)

8) [line 22] AMAR SHEM, IVLA V'ARZA - he pronounced a Name of the Creator, and was concealed (lit. swallowed) in a cedar tree

9) [line 23] ASYUHA L'ARZA V'NASRUHA - they brought the cedar and sawed it into planks

10) [line 23] KI MATA LA'HADEI FUMA - when the saw came in contact with his mouth
11) [line 24] "[VA'OMAR, OY LI CHI NIDMESI KI ISH TEMEI SEFASAYIM ANOCHI,] UV'SOCH AM TEMEI SEFASAYIM ANOCHI YOSHEV..." - "[Then I said, "Woe is me, for I am doomed! For I am a man of impure lips] and I dwell among a people with impure lips, [for my eyes have seen the King, HaSh-m, Master of Legions!]" (Yeshayah 6:5)

12) [line 27] ISPAKLARYA SHE'EINAH ME'IRAH - (a) a mirror (BARTENURA to Kelim 30:2); (b) a cover made of glass or a similar transparent material through which an object can be seen but through which the light waves are bent so that the object is perceived to be of a different size and in a different place; the word is a combination of the words "Safek Mar'eh" (lit. doubtful vision). A cover that does not conceal anything is called an Ispaklarya ha'Me'ira. Moshe is said to have seen the Divine through an Ispaklarya ha'Me'ira because through prophecy he perceived the utmost that a human being can perceive (RAMBAM ibid.)

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