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1) [line 2] AMAMIM - non-Jews
2) [line 8] AF AL GAV D'ISHTAHI - even though the dead body has remained [unburied from the first day of Yom Tov]; (the Bach removes the word "Mes" from "Mes b'Yom Tov Sheni")

3) [line 12] L'MEIGAZ LEI GELIMA - to cut Tachrichin for him (the traditional burial cloak); according to the Girsa L'MEIGAD, to cut or to sew the Tachrichin

4) [line 12] L'MEIGAZ LEI ASA - to cut a myrtle for him (that was put on the coffin as a sign of honor)

5) [line 13] CHAVREI/CHABAREI - (a) a Persian nation (RASHI to Shabbos 11a); (b) a nation that lived at the time of the Persian dynasty (RASHI to Shabbos 45a); (c) a nation that came to Bavel at the time of Rebbi Yochanan and that lived under the rule of the Persians (TOSFOS Shabbos 11a DH v'Lo Tachas Chaver); (d) Persian priests who were very wicked towards the Jews (ARUCH, TOSFOS Shabbos 11a DH v'Lo Tachas Chaver in the name of RABEINU YA'AKOV MI'KURVIL);

6) [line 15] ATZIV - sad

7) [line 17] EIRUVI TAVSHILIN
(a) Although the Torah prohibits cooking and doing Melachah on Yom Tov *for a weekday*, when Yom Tov falls on Erev Shabbos, it is permitted mid'Oraisa to cook and to perform Melachos on Yom Tov *for Shabbos* (Pesachim 46b). The Rabanan, however, prohibited these Melachos unless an Eruv Tavshilin is made on Erev Yom Tov.
(b) The Amora'im argue as to the reason why the Rabanan prohibited doing Melachos for Shabbos without an Eruv Tavshilin (Beitzah 16b). Some hold that it is to honor the Shabbos, by serving as a reminder that one should save food for the Shabbos meals. Others feel that it is meant to honor the Yom Tov, so that one should say, "It is prohibited to cook on Yom Tov even for Shabbos (without an Eruv Tavshilin), all the more so on Yom Tov for a weekday."
(c) An Eruv Tavshilin is made as follows: a k'Zayis of cooked food (Beitzah ibid.) is set aside on Erev Yom Tov to be eaten on Shabbos. When setting it aside, one says, "Through this Eruv we shall be able to bake, cook and do other necessary preparations on Yom Tov for Shabbos," after reciting the appropriate blessing.

8) [line 1] MUCHAN L'ADAM LO HEVEI MUCHAN LI'KELAVIM
(a) MUKTZAH - The word Muktzah literally means "set aside at the brink [of one's intentions for use]." The term is used to describe items that are set aside not to be used right now, such as wood stacked in a barn. In a broader sense, the word Muktzah includes anything that a person did not intend to use during Bein ha'Shemashos at the start of Shabbos (or Yom Tov), for whatever reason it may be.
(b) THE ARGUMENT OF THE TANA'IM - Rebbi Yehudah and Rebbi Shimon argue as to whether one may move or use on Shabbos items that fit into certain categories of Muktzah. There are at least six different categories of Muktzah over which Rebbi Yehudah and Rebbi Shimon disagree [1. Hiktzehu mi'Da'ato; 2. Nolad; 3. Muktzah Machmas Isur (also known as Migo d'Iskatza'i); 4. Muktzah Machmas Mi'us; 5. Keli she'Melachto Eino Ela l'Isur; 6. Muchan l'Adam Eino Muchan l'Kelavim.] On Shabbos, objects that fit into one of these categories may not be moved according to Rebbi Yehudah. There are other categories of Muktzah that may not be moved according to both Rebbi Yehudah and Rebbi Shimon [such as 1. Muktzah Machmas Gufo; 2. Huktzah l'Mitzvaso; 3. Davar she'Eino Ra'uy she'Decha'o b'Yadayim; 4. Davar he'Asur Bein ha'Shemashos she'Lo Chashav she'Yavo l'Yedei Heter b'Shabbos; 5. Muktzah Machmas Chisaron Kis.]
(c) MUCHAN L'ADAM EINO MUCHAN L'KELAVIM - It is important to note that there are two distinct types of Muktzah that may be included in this expression:

1. If the laws of Shabbos or Yom Tov prevent man from using an object. For example, on Shabbos, a live animal is not fit for human use since it is forbidden to slaughter an animal on Shabbos. Even though live animals are sometimes fed to dogs, since this animal is not fit for *humans* at present it is Muktzah (even according to Rebbi Shimon) and may not be fed to dogs.
2. If something happens to an object *on Shabbos* that makes it unfit for man, it may not even be fed to dogs, according to Rebbi Yehudah. (This is a form of Nolad). For example, if an animal was alive before Yom Tov (and was fit for man, since he could slaughter and eat it on Yom Tov) and then died on Yom Tov, becoming unfit for man, Rebbi Yehudah prohibits feeding it to dogs. Rebbi Shimon argues and permits feeding it to dogs.

*12*) [line 32] KA MASHMA LAN B'VERAISA MAI D'LO ASHME'INAN B'MASNISIN - (a) that is, how can a Beraisa teach something that is not hinted at (and is even hinted against) in the Mishnah (RASHI -- see Insights for an explanation of the conclusion of the Sugya according to Rashi); (b) Alternatively, perhaps the Beraisa is teaching a Halachah that was not discussed in the Mishnah: the status of an egg that was found inside a hen that was slaughtered on Yom Tov *according to Beis Shamai*. (The Gemara, at this point, assumes that what is inside the hen is *more* Muktzah than what is laid, since it was not expected to be found there. Had the Beraisa not taught this Halachah, I would have thought that even Beis Shamai agrees that an egg inside a hen is Muktzah - TOSFOS DH v'Chi.)

13) [last line] BEI'EI D'FACHYA - eggs [from a hen] that [lets out a] squawk [when it lays eggs, i.e. a live hen]

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