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1) [line 20] V'SHARI LAH TIGRA - and adjourn the case
2) [line 26] NAFAK, DAK, V'ASHKACH - (lit. he went out, checked and found) he checked into the sources and found the following Beraisa

3) [line 28] NAFAK L'KIRYASA - he went out to the villages in the farmlands [to inspect his fields]

4) [line 29] GIDEMES - a woman whose hands are cut off
5) [line 30] "AVAL AGID LECHA ES HA'RASHUM BI'CHESAV EMES..." - "But I will tell you that which is inscribed in the truthful writing; [and there is none who reinforces me against these, except Michael your [heavenly] minister.]" (Daniel 10:21)

6) [line 44] "...V'CHOL MARBIS BEISCHA YAMUSU ANASHIM." - "...and all those raised in your house will die as [young] men." (Shmuel I 2:33)

7) [line 45] "KI IM TECHABESI BA'NESER V'SARBI LACH BORIS, NICHTAM AVONECH LEFANAI..." - "For though you wash yourself with lye, and use much soap, the stain of your iniquity is yet before Me, [says HaSh-m.]" (Yirmeyahu 2:22)

8) [line 47] "DIRSHU..." - "Seek out HaSh-m while He may be found, [call upon Him while He is near.]" (Yeshayah 55:6)

9) [line 49] TZICHTZU'ACH ROK - a dilution of saliva
10) [last line] B'MOTZETZES - when she sucks in order to spit
11) [last line] SHOSES - when the blood drips by itself

12) [line 9] EINAV L'MATAH - (lit. with his eyes downward) that is, with his eyes towards the Beis ha'Mikdash, and not towards the Heavens

13) [line 11] "NISA LEVAVENU EL KAPAYIM..." - "Let us lift up our heart with our hands [to HaSh-m in the heavens.]" (Eichah 3:41)

14a) [line 15] V'LIBO L'MA'ALAH - (lit. and with his heart aloft) that is, he should imagine that he is standing in the Heavens, and he should eliminate from his mind all worldly pleasures and cares (TALMIDEI RABEINU YONAH)

b) [line 15] EINAV L'MATAH V'LIBO L'MA'ALAH - once a person has imagined that he is standing in the Heavens and has eliminated from his mind all worldly cares, he should then imagine that he is standing in the Beis ha'Mikdash, which is in this world. By doing so his prayers will be more acceptable to HaSh-m (TALMIDEI RABEINU YONAH). See Insights

15) [line 18] KELILEI - lightweight, quick
16) [line 18] YESIVU B'DUCHTAIHU - sat in their places [immediately]
17) [line 19] AGAV YUKREI - because of his weight, heaviness
18) [line 19] HAVAH MEFASEI'A V'AZIL - was stepping slowly (through the students)
19) [line 20] SHE'MEFASE'A AL ROSHEI AM KADOSH - who is stepping over the heads of the holy nation (the students)

20) [line 26] SHAKLEI REBBI L'MITRAPSEI - Rebbi received his due [because he heard them comparing him to HaSh-m and did not protest]

21) [line 27] D'KA'AMAR LEI "RABACH," V'LO "RABI" - that Rebbi Yishmael b'Rebbi Yosi said to Avdan "your teacher" (referring to Rebbi) and not "my teacher"

22) [line 37] KUM B'DUCHTACH - stay in your place

23a) [line 37] B'OSAH SHA'AH NITZ'TARA AVDAN - at that point Avdan was stricken with Tzara'as

b) [line 37] B'OSAH SHA'AH NITZ'TARA AVDAN...
(a) The CHAFETZ CHAYIM explains this episode in Shemiras ha'Lashon, Sha'ar ha'Tevunah, chapter 17. Avdan originally disgraced Rebbi Yishmael b'Rebbi Yosi for stepping over the heads of the students. He further acted improperly when he asked if Rebbi Yishmael was fit to learn Torah from Rebbi. His speech falls into the category of Ona'as Devarim, yet nevertheless he could not be punished with Tzara'as if he acted out of zealousness.
(b) Avdan was therefore immediately tested from Heaven, and the Yevamah "happened" to come before them. When Avdan stepped over the heads of the students on his way back into the Beis ha'Midrash, he showed that his words of rebuke were not the result of zealousness but were merely words of Lashon ha'Ra. He was therefore punished with Tzara'as for disgracing Rebbi Yishmael, since Tzara'as is one of the punishments for Lashon ha'Ra. Next he was shown from Heaven that his words of rebuke as to whether Rebbi Yishmael was fit to learn Torah from Rebbi were improper, since ultimately Rebbi needed the teaching that Rebbi Yishmael related in the name of his father, Rebbi Yosi. Avdan's sons died by drowning since drowning and choking (Askarah) are similar punishments (as is evidenced in Kesuvos 30) and one of the punishments for Lashon ha'Ra is choking (Shabbos 33a).
(c) A similar concept is stated in the SEMAK (#283) in the name of the RIVA. For example, even a person who kills a Rodef, a person who is chasing after another to kill him, must afterwards be very careful not to sin in a manner that is even slightly related to the sin that the Rodef wanted to perform. If he does sin in a related manner, he is considered to have killed an innocent person. The Chofetz Chayim brings a proof from Yehu who was commanded to kill off the household of Achav, who were worshippers of the Ba'al and other forms of Avodah Zarah. Yehu totally wiped out the Ba'al and the house of Achav, and as a reward, his household reigned in Shomron for four generations. Since Yehu later worshipped Avodah Zarah, even though he worshipped b'Shegog (the Gemara -- Sanherdin 102 -- states that Yehu was a great Tzadik but he erred), he was punished for spilling the blood of the household of Achav.
(d) The Chafetz Chaim learns that this principle applies to any similar case of Bein Adam l'Chaveiro. If a person inflicts any form of punishment, such as if he hits another person or shames him or speaks Lashon ha'Ra about him, even if he was allowed to do so, he should know that if he ever does the same action for which he punished his fellow-man, he will be considered to have punished an innocent person. He will be punished as if he punished a person who fully keeps the Torah and its Mitzvos.
(e) Therefore, one who speaks Lashon ha'Ra about another person or causes him any type of sorrow or pain, should be filled with trembling, because if he delves into his deeds, he might find that he recently also transgressed in the same way or in a similar manner. Even he inspects his action and did not find such a thing, he should be aware that after he has spoken Lashon ha'Ra, if he will ever transgress similarly, his action will immediately be considered as a sin retroactively.

24) [line 39] D'CHASPEI L'AVDAN - who embarrassed Avdan
25) [line 40] BERIBI - a great Talmid Chacham (Rebbi Yosi)
26) [line 40] PE'UTOS - children of six or seven years of age (depending on their acumen)

27) [line 41] ONAS NEDARIM - the age when a minor can make vows that are binding. Even though, Halachically speaking, the actions of a minor have no legal standing, one year before he or she becomes an adult (at the age of thirteen for a boy and twelve for a girl), a minor's Nedarim *do* take effect. They can also make objects Hekdesh.

28) [line 48] AVRAI - outside [of the prison]

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