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1) [line 1] ASU D'REBBI - the cure of Rebbi
2a) [line 2] SOF MISHNAH - the last of the Tana'im
b) [line 3] SOF HORA'AH - the last of the Amora'im

3) [line 3] V'SIMANACH "AD AVO EL MIKDESHEI K-L, AVINAH L'ACHARISAM" - and the hint [from the verse (Tehilim 73:17) that attests to this fact are the words,] "Until I went into the sanctuary of HaSh-m; then I understood their end," [in which the word "Mikdeshei" is reminiscent of the name "Ashi" and the word "Avinah" is the name of Ravina (i.e. he is "Rav Avina" -- see ARUCH Erech Abaye (or Avye)) and the word "l'Acharisam" means at their end, i.e. the end of the Amora'im]

4) [line 6] AGAV SHEMADA NACH NAFSHEI - he died as the result of imperial persecution
5) [line 6] ACHLU BEI KURTZA BEI MALKA - someone told the king lies about him
6a) [line 8] YARCHA B'KAITA - one month in the summer (Nisan)
b) [line 9] V'YARCHA B'SISVA - and one month in the fall (Tishrei)
7) [line 9] KERAGA D'MALKA - the imperial head tax

8) [line 9] SHADRU PERISTEKA D'MALKA BASREI V'LO ASHKECHEI - they sent a royal emissary (RASHI) or royal summons (ARUCH) after him, but they did not find him

9) [line 10] ARAK - he escaped

10a) [line 11] PUMBEDISA - a town in Bavel (lit. Mouth of Bedisa, a canal of the Euphrates), the location of a great Yeshiva that existed for approximately 800 years. The scholars of Pumbedisa were known for their keen intellect (Bava Metzia 38b). To emphasize its importance as a Torah center, Rabah and Rav Yosef stated that just as one is prohibited from leaving Eretz Yisrael to Chutz la'Aretz, so too is one prohibited to leave Pumbedisa (Kesuvos 111a).
b) [line 11] AKRA - the name of a town in Bavel, possibly Akra [d'Agma], i.e. the Fort of Agma
c) [line 11] AGMA - the town of Agma, in Bavel
d) [line 12-13] SHECHIN, TZERIFA, EINA D'MAYIM - names of towns in Bavel in the vicinity of Pumbedisa

11) [line 14] B'FUMBEDISA ASHKECHEI - as the Gemara proceeds to explain
12) [line 15] USHPIZA D'RABAH - the lodging of Rabah (where he was in hiding)
13) [line 15] KERIVU TAKA KAMEI - they brought before him (the royal emissary) a small table

14) [line 16] ASHKUHU TREI KASEI - they brought him two cups [of wine] to drink (ZUGOS)
A person who is brought to engage in "Zugos" (lit. pairs, referring to drinking an even numbers of cups, eating an even number of foods, etc.) can be placed in a life-threatening situation. Zugos brings about a detrimental spiritual effect that can manifest itself in the physical world as well (see PESACHIM 110a).

15) [line 16] DALYUHA - they took it away (forcing him to stop at two cups)
16) [line 17] HADAR PARTZUFEI LA'ACHOREI - his face was transfigured
17) [line 20] V'LITSI - and he will be cured
18) [line 22] BACHISH A'BASREI - he searched for him
19) [line 22] V'ASHKECHEI - and he found him (he did not, however, require Rabah to come out of hiding, since he was grateful to him for having saved his face)

20) [line 22] AZLINA ME'HA - I will leave here
21) [line 23] IY MIKTAL KETALU L'HAHU GAVRA, LO MAGLINA - if they kill that man (i.e. me), I will not be able to reveal [where Rabah is hiding]

22) [line 23] IY NEGIDEI MENAGDIN LEI MAGLINA - [However,] if they torture me, I [am afraid that I] will reveal [where he is hiding]

23) [line 24] ASYUHU L'KAMEI - they brought him (Rabah) in front of him (the royal emissary)

24) [line 24] AILEI L'IDRONA - next, they placed him in a room
25) [line 25] TARKEI L'VAVA B'ANPEI - and closed the door after him (lit. in his face)

26) [line 25] BA'A RACHAMEI - he prayed for Divine mercy
27) [line 26] PARAK ASHISA - and the [outer] wall of the room fell down [and he escaped once again]

28) [line 26] HAVAH YASIV A'GIDRA DI'DEKULA, V'KA GARIS - he was sitting on the stump of a palm tree

29) [line 28] IM BAHERES KODEMES L'SE'AR LAVAN; TAMEI... (NEGA'IM)
(a) When a Jew develops a mark on his body the size of a Gris (a Cilician bean, approximately the size of a dime) and he suspects that it might be Tzara'as, a Kohen must be summoned to ascertain whether or not it is a Nega Tzara'as. (Depending on the type of mark, this is determined by different factors -- see below, (b).) If it is indeed a Nega Tzara'as, the Kohen pronounces him Tamei, initiating a one or two-week period of quarantine or "Hesger" (depending on the type of blemish). During this period, he is known as a Metzora Musgar. If no "Simanei Tum'ah" (signs of Tum'ah - see below) appear in the mark during that time, the Kohen pronounces the Metzora Musgar to have become Tahor. If Simanei Tum'ah do appear in the mark at the end of the first or second week of Hesger - or even when the Kohen first sees the Nega or after the Metzora has become Tahor - the Kohen pronounces him a Metzora Muchlat. A Metzora Muchlat remains Tamei until his Simanei Tum'ah go away, after which the Kohen pronounces him to have become Tahor.
(b) There are four types of blemishes that constitute Neg'ei Tzara'as that affect a Jewish person: Nig'ei Basar; Shechin or Michvah; Nesek; Karachas or Gabachas.

1. NIG'EI BASAR refers to Tzara'as that affects normal skin. It appears as a white blotch of one of four bright shades of white, sometimes with some red mixed in. The period of Hesger for Nig'ei Basar is two weeks. A Kohen inspects the Nega at the end of each week, and at the end of the two-week period he declares the Metzora to be either Tahor or Muchlat. The signs of Tum'ah for Nig'ei Basasar are: (1) the lesion spreads ("Pisyon"); (2) two or more white hairs ("Se'ar Lavan") grow inside the lesion *after* it appears on the skin; (3) a patch of normal looking skin ("Michyah"), measuring two by two hairs or more, appears in middle of the Nega.
2. SHECHIN or MICHVAH refer to the Tzara'as of a boil or a burn. It appears as a white blotch of one of four bright shades of white, sometimes with red mixed in, that develops over a partially healed pustule, boil or blister produced by non-fire heat or by friction (in the case of Shechin), or over a burn produced by the heat of a fire (in the case of Michvah). The period of quarantine for Shechin and Michvah is only one week, after which the Kohen declares the Metzora either Tahor or Muchlat. (The Halachos of Shechin and Michvah are identical. They are distinct only in that a half-Gris of one of them does not combine with a half-Gris of the other to make a person Tamei (Nega'im 9:2). Their signs of Tum'ah are: (1) the mark spreads (Pisyon); (2) two or more white hairs (Se'ar Lavan) grow inside the mark *after* the Nega Tzara'as appears.
3. NESEK (pl. Nesakim) refers to Tzara'as that appears beneath the hair of the scalp or beard. According to most Rishonim, a Nesek appears as normal skin that is revealed when a cluster of hair (measuring the size of a Gris) falls out from parts of the scalp or beard that are normally covered with hair, such that a bald spot without even two normal hairs is created (see RAMBAN to Vayikra 13:29). The period of Hesger for a Nesek is two weeks. At the beginning of the Hesger, the Kohen shaves the hair surrounding the Nesek, only leaving a two-hair-thick ring around the Nesek. A Kohen inspects the Nesek at the end of each week, and at the end of the two-week period he declares the Metzora to be either Tahor or Muchlat. The signs of Tum'ah of a Nesek are: (1) the Nesek spreads ("Pisyon") -- that is, more hair falls out around the periphery of the original Nesek; (2) two or more thin, golden hairs ("Se'ar Tzahov Dak") grow inside the Nesek after it appears on the skin. Nesek, unlike the other Nega'im, also has a Siman Taharah, which can make it Tahor at any time: If normal, black hairs grow in the Nesek, the Kohen pronounces the Metzora to be Tahor.
4. KARACHAS or GABACHAS refer to Tzara'as that affects a completely bald scalp (which became bald through exposure to a balding agent, or through a normal balding process -- see RASH to Negaim 10:10A and RAMBAN to Vayikra 13:29), either in the fore part of the head (Gabachas) or the back part of the head (Karachas). Their Halachos are identical to those of Nig'ei Basar (above, 1) that appear on a normal, non-hairy part of the skin, except that it lacks the Siman Tum'ah of Se'ar Lavan (since it is on a part of the body on which hair does not grow). (The Halachos of Karachas and Gabachas are identical. They are distinct only in that a half-Gris of one of them does not combine with a half-Gris of the other to make a person Tamei, Negaim 10:10.)

30) [line 30] MAN NOCHACH? - Who is going to resolve the argument in favor of one of the sides?

31) [line 31] OHALOS - the laws pertaining to Tum'as Mes and enclosures in which a corpse is found

32) [line 32] LO HAVAH PASIK PUMEI MI'GIRSEI - he did not stop learning (lit. his mouth did not stop)

33) [line 32] AD'HACHI NASHAV ZIKA, V'AVISH BEINEI KANEI - a wind blew up and made noise among the reeds

34) [line 33] GUNDA D'FARASHEI - a band of horsemen
35) [line 37] CHAZU TZIPOREI DI'METALELEI V'KAIMEI - they saw birds who were using their wings to provide shade, and were standing in one place

36) [line 40] DALYEI ZAFA V'DARI L'HAHU TAIYA KI RACHIV GAMLA ME'HAI GISA D'NAHAR PAPA V'SHADYEI L'HAI GISA - an turbulent wind lifted up a certain Arab who was riding on a camel and transported him from one side of the Papa River to the other side

37) [line 45] SHINA D'TURA - a marble bluff
38) [line 45] HANIFI ALAI B'MANIFA - fan me with a fan
39) [line 46] KIKERIN D'NERD - cakes of spikenard (an aromatic plant used as perfume)
40) [line 46] MAREI DICHI - the Master of this [wind]

41) [line 48] MICHRACH RIFTA U'MISHTAH ANPEKA - to eat (lit. break) bread and drink a Revi'is [of wine or other drinks] (an Anpeka is a utensil that holds a Revi'is) [before starting to work]

42) [line 48] KEDIMU V'AISU LECHU - (a) I want you to start work at dawn, and I will bring you [the bread and drink into the field] (TOSFOS, 1st explanation); (b) I want you to start work before you eat, and I will bring you [the bread and drink into the field] (TOSFOS, 2nd explanation)

43) [line 49] LO KOL KEMINACH - it is not within your power [to make such conditions]

44) [line 8] "VA'YEHI LECHEM SHLOMO L'YOM ECHAD..." - "And Shlomo's provision for one day was thirty Kor measures of fine flour, and sixty Kor measures of ordinary meal. Ten fat oxen, and twenty oxen from the pastures, and a hundred sheep, apart from deer, and gazelles, and fallow deer, and geese." (Melachim I 5:2-3)

45a) [line 12] HALALU L'AMILAN SHEL TABACHIM - those (the fine flour and ordinary meal) were used for dough that cooks use [to place over the pot to absorb the froth]
b) [line 13] TZIKEI KEDEIRAH - a spicy dish containing minced meat and wine

46) [line 18] "V'EL HA'BAKAR RATZ AVRAHAM..." - "And Avraham ran to the cattle, and fetched a calf tender and good, and gave it to a young man; and he hurried to prepare it." (Bereishis 18:7)

47a) [line 24] OVSIM OSAM B'AL KORCHAM - they are fattened forcibly
b) [line 25] AVUSIM V'OMDIM ME'ELEIHEM - they fatten themselves by themselves

48) [line 26] MEVI'IN TOR MI'MAR'ISO BED'LO ANIS - they bring bulls that have never worked from the pasture

49) [line 26] TARNEGOS ME'ASHPASAH BED'LO ANISA - chickens from the dunghill that have never hatched and raised chicks

50) [line 29] ZAGSA UCHMESA BEI BOTNISA D'MISHTAKCHA BEINEI ATZREI D'LO MATZYA PASYA KANYA - a black fattened hen (alt. a black hen with a large belly) that is found near the winepresses eating grape pits that is unable to jump over a reed due to its plumpness

51) [line 35] CHEM'AH - cream or butter
52) [line 35] D'KAMA KAMA D'MATYA, AISI L'KAMAIHU - as each item of food became ready, he brought it to them

53) [line 36] CHARDAL - mustard
54) [line 40] V'RU'ACH NASA - this refers to the Selav that Benei Yisrael received in the desert

55) [line 41] HINENI OMED LEFANECHA - this refers to the well of water that Benei Yisrael received in the desert

56) [line 47] YOM SHELISHI SHEL MILAH - the third day after his Bris Milah, in which the pains are very great

57a) [line 48] HOTZI HA'KADOSH BARUCH HU CHAMAH NARTIKAH - HaSh-m took the sun "out of its sheath," i.e. it was an extremely hot day

58) [line 48] SHADREI L'ELIEZER L'MEIFAK L'VARA - he sent Eliezer to go outside

59) [line 49] LO MEHEIMNA LACH - I do not believe you
60) [line 50] KA ASAR V'SHARI - he was bandaging and untying the bandage [of his Milah]

61) [line 51] "NITZAVIM ALAV" - "standing over him" (Bereishis 18:2)
62) [line 53] L'VASER ES SARAH - to inform Sarah [that she will bear a child]
63) [line 54] L'SHEZVEI L'LOT - to save Lot
64) [line 54] "VA'YAHAFOCH ES HE'ARIM HA'EL..." - "And He overthrew those cities, [and all the plain, and all the inhabitants of the cities, and that which grew upon the ground.]" (Bereishis 19:25) - Even though according to the simple meaning of the verse, "He" refers to HaSh-m, the Gemara uses the singular to prove that only one of the Angels was sent to destroy the cities and not the two of them.

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