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1) [line 2] GAL SHE'NITLASH - a wave of water that became detached [from a stormy sea -- BARTENURA]

2) [line 10] CHARDALIS SHEL GESHAMIM - an large accumulation (40 Se'ah) of rainwater that is flowing down a slope

3a) [line 11] ROSHIN - the head of the [detached] wave when it hits the ground
b) [line 11] KEIFIN - the arched top of the wave

4) [line 17] KI YUTAN
(a) Foods may become Tamei if they touch a source of Tum'ah only if they were wetted at some point in their history. Making foods wet in a manner that enables them to become Tamei is called "Hechsher." From then on, even after they dry, they can become Tamei. Wetting food with either of seven liquids, water, dew, oil, wine, milk, blood, and honey, can enable the food to become Tamei.
(b) The food can only become Tamei if the owner of the food was *pleased* that his food became wet. This is learned from the verse, "v'Chi Yutan Mayim Al Zera..." - "If water has been placed on seeds and then the dead body [of a Sheretz] fell upon them, the seeds are Tamei" (Vayikra 11:38). The word "Yutan" in the verse is written without a Vav, just like the word "Yiten" -- "he places." However, according to the Mesorah, it is read "Yutan" -- "it was placed." From this we learn that when water or other liquids fall on the food it is considered Hechsher only if their presence is desirable to the owner of the food (i.e. it is as though he himself applied them).
(c) It is necessary only for the owner to desire the liquid; he need not desire that the liquid come into contact with the food. That is, even if the owner desires the liquid for an entirely different purpose, if the liquid later comes into contact with food it will enable the food to become Tamei. On the other hand, if the owner only intended to dispose of the liquid it does not enable the food to become Tamei, since only liquids that are significant can cause Hechsher.

5) [line 25] NAFAK, DAK, V'ASHKACH - (lit. he went out, checked and found) he checked into the sources and found the following Beraisa

6) [line 35] MECHUVANOS - exactly
7a) [line 47] MACHATIN - needles
b) [line 47] TZINORIYOS - small utensils that resemble tiny forks that are used to spin gold

8) [line 48] GUD ACHIS
(a) Gud Achis (lit. extend or pull downward!) is a Halachic device usually used in creating Mechitzos (partitions -- for example, in order to enclose a Reshus ha'Yachid (Shabbos 101a) or to create a Sukah (RASHI to Sukah 19a)). Those who hold Gud Achis maintain that Mechitzos raised from the ground, if they enclose an area of four by four Tefachim, are considered to extend downward to the ground or the water below them, providing the necessary ten Tefachim for a Mechitzah of a Sukah or a Reshus ha'Yachid.
(b) Our Gemara uses the term with regard to joining bodies of water. The Gemara is discussing water that adheres to a person who has just immersed in a Mikvah that contained (before his immersion) exactly 40 Se'ah of water. The water is considered as if it is extended back into the Mikvah and connected to the rest of the water of the Mikvah to complete the necessary Shi'ur of 40 Se'ah.

9) [line 48] GUD ASIK
(a) Gud Asik (lit. extend or pull upward!) is a Halachic device usually used in creating Mechitzos (partitions -- for example, in order to enclose a Reshus ha'Yachid (Eruvin 89a) or to create a Sukah (Sukah 4b)). Existing Mechitzos that are at least ten Tefachim tall that enclose an area of four by four Tefachim are considered to extend upward into the air, providing the necessary Mechitzos of a Reshus ha'Yachid or a Sukah.
(b) Our Gemara uses the term with regard to joining bodies of water. The Gemara is discussing water that remains in a Mikvah that contained (before the person's immersion) exactly 40 Se'ah of water. The water is considered as if it is extended upwards onto the person and connected to the rest of the water of the Mikvah to complete the necessary Shi'ur of 40 Se'ah.

10) [line 49] GEMAMIYOS - holes, depressions
11) [line 49] NACHAL - (O.F. valede) valley

12) [line 11] CHULIN SHE'NA'ASU AL TAHARAS HA'KODESH, K'KODESH DAMU
A person who often eats Kodshim (e.g. Korbanos Shelamim or Todah) and wants to train his household in the Mitzvos that apply to the consumption of Kodshim, or a person who wants to train himself in these Mitzvos, may decide that he wants all of the Chulin in his house to be eaten Al Taharas ha'Kodesh (as if they were Kodshim). He must be careful that no Tum'ah comes in contact with his food. There is a Machlokes as to whether his Chulin may become a Shelishi or a Revi'i l'Tum'ah, like Kodshim, or not. Aba Shaul, who rules that they are not like Kodshim, holds that they can only become a Sheni l'Tum'ah, like normal Chulin (Nidah 71b).

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