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1) [line 4] BEIS HA'SEKILAH (ARBA MISOS BEIS DIN)
(a) Arba Misos Beis Din, the four death penalties administered by Beis Din, in their order of stringency are:

1. Sekilah (stoning)
2. Sereifah (burning with molten lead, which is poured down the throat)
3. Hereg (killing with a sword) (Sefer ha'Chinuch #50)
4. Chenek (strangulation) (Sefer ha'Chinuch #47)

2) [line 5] V'KOMAH SHELO; HAREI KAN SHALOSH - and his own height, resulting in a total of height of three times the height of a person

3) [line 10] MINVAL - he would become disfigured or dismembered
4) [line 11] "...KI YIPOL HA'NOFEL MIMENU." - "[When you build a new house, you must make a guardrail for your roof; so that you shall not shed blood in your house] because the falling person will fall from it." (Devarim 22:8)

5a) [line 12] HAYESAH RESHUS HA'RABIM GAVO'AH MIMENU ASARAH TEFACHIM - if Reshus ha'Rabim was ten Tefachim higher than the person's roof
b) [line 13] V'NAFAL MI'TOCHAH L'SOCHO; PATUR - and he fell from it (Reshus ha'Rabim) onto it (the roof), [the owner of the house is] exempt [from any damages caused by the fall]

6) [line 18] ME'AVRAI - on the outside
7) [line 18] DAL MINEI - subtract from it
8a) [line 18] TIKRAH - the [thickness of the] ceiling
b) [line 18] MA'AZIVAH - the [thickness of the] Ma'azivah, a mixture of mud and sand or stone chips, etc., that covers a ceiling

9) [line 19] MI'GAVAI - from the inside
10) [line 19] LO HAVEI ASARAH - there is not [a height of] ten Tefachim [on the inside of the house, thus refuting the contention that the term "Bayis," "house," can only be used if there is a minimum height of ten Tefachim]

11) [line 19] CHAK - excavated
12) [line 21] KEREISA D'SORA - the underbelly of the bull
13) [line 24] IGANDER LA'BOR - [from a state of lying on the ground] it rolled into the pit

14) [line 31] EIN SHALI'ACH LI'DEVAR AVEIRAH - a Shali'ach cannot be appointed to perform an Aveirah
See Insights to Kidushin 42:3.

15) [line 34] AKRU SHENEIHEM CHULYA B'VAS ACHAS - [e.g. one of them dug a pit nine Tefachim deep and] the two of them broke loose and removed at the same time one more Tefach of dirt

16) [line 41] V'LO SHOR BOR - if an animal created a pit, the owner of the animal is not liable

17) [line 44] SHOR PESULEI HA'MUKDASHIN
(a) Pesulei ha'Mukdashin are Korbanos that became unfit to be offered upon the Mizbe'ach because of a Mum (blemish). After they are redeemed, it is still forbidden to work with them ("Avodah") or to shear them ("Gizah"). The milk they produce is also forbidden. They are only permitted to be eaten after being slaughtered (Bechoros 15b).
(b) Because of these restrictions, Pesulei ha'Mukdashin are excluded from the specifications of the verse that states "Ba'al ha'Bor Yeshalem veha'Mes Yiheyeh *Lo*" - "The owner of the pit shall make restitution and the carcass will be *his*." As a result, when an animal of Pesulei ha'Mukdashin falls into a pit, the owner of the pit is exempt from liability.
(c) The Mishnah in Bechoros (5:1) states that Pesulei ha'Mikdashin may be sold in the marketplace and weighed with a Roman Libra, a pound. These acts are normally considered unfitting for Kodshim, and are prohibited to be done to a Bechor.

18) [last line] SIYED V'KIYED - he plastered it and drew designs in the plaster (these actions cause this previously wide Bor to become narrow and dusty, introducing the injurious Hevel into it)

19a) [line 18] TAM TEFACH - he filled in one Tefach [of the Bor]
b) [line 18] V'SILEK AVANAV - and he took away the stones [that had previously served as the top edge of the Bor and had completed the height of ten Tefachim]

20) [line 25] LO NEFISHEI MAYA - there is not a lot of water
21) [line 36] GISA - side
22) [line 43] DALYO - its cover
23) [line 43] HA'MADLEH - one who draws water with a bucket

24) [line 46] YESH BEREIRAH
(a) In numerous places in Shas we find arguments among the Tana'im/Amora'im as to whether "Yesh Bereirah" (i.e. Bereirah works) or "Ein Bereirah" (i.e. Bereirah doesn't work). Bereirah means making one's action contingent retroactively on future events. Examples of this are: selling an object on the condition that it rains tomorrow; buying or selling *today* an object that will be selected tomorrow. "Ein Bereirah" means that such a stipulation does not work. An action cannot be contingent on a future event. The Ran (Nedarim 45b) explains the logic of this rule by saying, "It is not proper for something to take effect, when there remains a doubt on *what* it will take effect" (See Insights to Chulin 15:2.). "Yesh Bereirah" means that such a stipulation does work.
(b) When the action is contingent on a *past* event, there is no question that the action works -- even if the people involved in the action are not aware as to whether the past event did or did not take place. Example: If a person makes two Eruvei Techumin before sundown on Erev Shabbos, in two different directions, and stipulates "if my Rebbi is *presently* staying in a village towards the East, I would like the Eastern Eruv to work, if not, I would like the Western Eruv to work." The man making the Eruv may not know where his Rebbi is, but when he finds out, the Eruv will have taken effect on the side that he stipulated.
(c) We find dozens of instances in the Gemara where a person may perform an action "on the condition that..." (b'Tenai). For example, a man may buy or sell an object or divorce his wife on the condition that the other party pays or does whatever the first party specifies. If the condition is not kept *in the future*, the sale or divorce is annulled. This situation is not called Bereirah -- see Insights to Yoma 56:1.
(d) Halachically, most Poskim conclude (based on Beitzah 38a) that regarding Biblical questions (mid'Oraisa), we assume that Bereirah does not work (l'Chumrah), but in regards to Rabbinical questions (mid'Rabanan), we rely on Bereirah.

25) [line 47] AZDU L'TA'AMAIHU - and they (Rebbi Eliezer ben Yakov and Rabanan) each follow their own reasoning elsewhere

26) [line 52] IY B'CHASPA / IY B'CHAZAKAH (KINYAN KESEF V'KINYAN CHAZAKAH)
(a) When a person buys an object, he must make a Ma'aseh Kinyan, a formal Halachically-binding act denoting his acquisition of the object, in order for the sale to be irrevocably binding. Depending on what object one is acquiring, different Kinyanim are used, as follows.
(b) The forms of Kinyan that may be used for the acquisition of Metaltelin (mobile items) are:

1. Hagbahah, i.e. lifting the item;
2. Meshichah, i.e. pulling the item or causing it to move;
3. Mesirah, i.e. handing over the reigns of an animal or the tie lines of a boat, or a bill of debt (Shtar Chov);
4. Chatzer, i.e. bringing the item into one's private domain;
5. Chalipin (exchange or barter), i.e. taking another object to demonstrate one's consent for the Kinyan (or for an agreement).
6. Agav, i.e. acquiring the moveable object automatically upon the acquisition of land.

1. Kesef, i.e. paying at least a Perutah's worth of money for the land;
2. Shtar, i.e. receiving a legal document containing the details of the sale;
3. Chazakah, i.e. performing an act that is normally performed only by an owner;
4. Chalipin (as mentioned above, b:5)

27) [line 52] BA'I L'MEIMAR LEI "LECH CHAZEK U'KENI" - he needs to say to him, "Go, do an act of Chazakah, and acquire it."

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