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1) [line 1] MIZHAR ZAHIR BEI - he is careful with it (not to drop it)
2) [line 3] OSIYOS NIKNOS B'MESIRAH - a Shtar (document of debt) is bought by handing it over to the buyer

*3*) [line 8] L'VAR ME'ANAN BAR CHIYA MECHAGRA - that is, besides Anan bar Chiya of Neharda'a, another Anan bar Chiya happened to be in Naharda'a at the time. The second Anan bar Chiya lived in Chagra and was just visiting Neharda'a.

4) [line 15] GAMLA PARCHA - (lit. a flying camel) a very fast animal or other method for travelling the distance

5) [line 15] KEFITZAH - (lit. jumping) pronouncing a name of HaSh-m and being transported to another location (RASHI)

6) [line 16] MILEI MASAR - he handed over words [of instruction]
7) [line 16] SAFREI - scribes
8) [line 17] KI ISNECHU B'SHILI - when you are in the place called Shili (near Pumbedisa)

9) [line 18] AF AL GAV D'MIMSERAN MILEI B'HINI - even though the instructions were given to you in the place called Hini

10) [line 22] GARSHENI! - Divorce me!
11) [line 25] U'SHE'ILNA - and we asked [those witnesses]
12) [last line] D'AMRAH BED'DAMI - she speaks [of her husband dying] based on conjecture

*13*) [line 1] D'ARGIL HU KETATAH - that is, the husband started the quarrel, until the wife got so upset that she said "You divorced me!". (In such a case, although the wife is upset with the husband, she is not so upset that she would lie in order to be rid of him and remarry. Therefore, according to those who maintain that a quarreling wife bases her testimony on conjecture (bid'Dami), the wife whose husband started a quarrel might base her testimony on conjecture since she is quarreling with him. According to those who maintain that a quarreling wife lies to be rid of her husband, but does not base her testimony on conjecture, the wife will not lie in this case since she still loves her husband, even though he is quarreling with her. TOSFOS DH Ika; see MAHARAM and Insights.)

14) [line 11] SAFDI BA'ALECH - mourn (cry) for your husband
15) [line 11] KIR'I MANICH - rend your garments
16) [line 11] SISRI MAZYECH - unravel your hair
17) [line 12] ALFUHA SHIKRA? - Are they (her advisors) teaching her to lie?
18) [line 13] KI HEICHI D'LISHREIYAH - so that they (the Beis Din of Rebbi Yehudah -- see RASHASH) will permit [her to remarry]

19) [line 18] HA'BATZIR - the grape harvest
20) [line 19] BA'HOVEH - in the present [case]
21a) [line 23] MOSEK - picking olives
b) [line 23] GODER - picking dates
c) [line 23] ODER - hoeing
22) [line 27] MIRTAS - she is frightened [to lie]
23) [line 28] SHECHICHEI SHAYARTA - there are frequent caravans (i.e. communication is possible)

24) [line 29] SHILFEI KETZIR CHITIN HAYU - it was the end of the wheat harvest

25) [line 33] MEI CHATAS V'EFER CHATAS
(a) MEI CHATAS - The water containing the ashes of the Parah Adumah If a person (or utensil) became Tamei through touching a Mes, he must wait seven days to become Tahor. On the third and seventh days he must have spring water mixed with the ashes of the Parah Adumah (Mei Chatas) sprinkled on him. A person who is Tahor dips three Ezov branches (hyssops) that have been bound together into the mixture, and sprinkles them on the person who is Tamei. On the seventh day, he immerses in a Mikvah after the mixture is sprinkled on him in order to complete his Taharah. (Bamidbar 19:17-19)
(b) EFER CHATAS - The ashes of the Parah Adumah
The Parah Adumah, an exclusively red-haired female cow is burned on Har ha'Zeisim and its ashes are used for making a person Tahor if he is Tamei Mes. Only a cow that has not had a yoke placed upon it and has had no other work done with it is fit to be used as a Parah Adumah. A place is prepared for its slaughter on Har ha'Zeisim, opposite the gate to the Azarah (the courtyard of the Beis ha'Mikdash). After it is slaughtered, its blood is sprinkled in the direction of the Beis ha'Mikdash seven times. A cedar branch, some Ezov branches and a piece of crimson wool are thrown into the carcass of the cow while it is burning. (Bamidbar 19:1-22)

26) [line 34] LO YESHITEM - he may not float them

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