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1) [line 7] IY D'YADA D'GAMIR - if he is known to be learned [in the laws of Shechitah]

2) [line 18] HAI ISRAMUYEI ISRAMI LEI - it (the cutting of the first Siman properly) happened by chance

3) [line 22] TZEI U'TEROM - go out and separate Terumah (TERUMAH: SHALI'ACH)
(a) After a crop is harvested and brought to the owner's house or yard, he must separate Terumah Gedolah from the crop and give it to a Kohen. Although the Torah does not specify the amount to be given, the Rabanan set the requirement at one fiftieth of the total crop. More generous landowners separate one fortieth while the less generous separate one sixtieth.
(b) The Gemara (Kidushin 41b) derives from the verse (Bamidbar 18:28) that a landowner may appoint a Shali'ach to separate Terumah on his behalf. The verse says, "Ken Tarimu Gam Atem..." - "Thus you also shall offer an offering to Hashem of all your tithes." The words, "Gam Atem" ("you also"), teach that an agent may separate Terumah, as long as he is like "you," meaning that he does so with the knowledge and consent of the owner.

4) [line 22] V'HALACH U'MATZA TARUM - and he (the Shali'ach) went and found that Terumah had already been separated

5) [line 24] IY CHAZAKAH SHALI'ACH OSEH SHELICHUSO - if there is a Chazakah (an assumption that is legally reliable) that a Shali'ach carries out the mission for which he was appointed

6) [line 26] L'CHI TEICHUL ALAH KORA D'MILCHA - (a) when you will measure out for me (i.e. pay me) a Kor of salt I will explain it to you (RASHI); (b) even if you consume a Kor of salt, you will not be able to equate the cases (RASHI Shabbos 4a)

7) [line 32] HA'TOREM SHE'LO MI'DA'AS EIN TERUMASO TERUMAH - one who separates Terumah from the fruits of someone else's field without the knowledge of the owner, his [act of separating] Terumah is not valid (see above, entry #3:b)

8) [line 38] ASHPAH - a garbage heap

9) [line 10] MAN TANA D'LO VA'INAN KAVANAH LI'SHECHITAH - who is the Tana that does not require specific intent for Shechitah

10) [line 12] D'TANI OSHAYA ZE'EIRA MIN CHEVRAYA - (a) for Oshaya Ze'eira, of the members of the Yeshiva, taught (RASHI here, and RASHI 31b, second explanation); (b) for Oshaya, the youngest ("Ze'eira") of the members of the Yeshiva, taught (RASH 31b, first explanation); (c) for Oshaya Ze'eira, of the city of Chevraya, taught (TOSFOS)

11) [line 13] L'NO'ATZAH B'CHOSEL - to imbed it in the wall
12) [line 16] MOLICH U'MEVI - [Shechitah must be performed with two strokes of the knife], moving the knife forward and bringing it back

13) [line 18] KATAN YESH LO MACHSHAVAH O EIN LO MACHSHAVAH - does a minor have the intellectual capacity to have in mind specific intent or not?

14) [line 19] V'SIBA'I LEI MA'ASEH - and he should ask about [whether or not a Katan's] action [is effective]

15a) [line 22] ALON - (O.F. glant) an acorn
b) [line 22] RIMON - pomegranate
c) [line 22] EGOZ - nut

16) [line 22] CHAKAKUM TINOKOS - that young children carved out (and made into utensils)

17) [last line] LAMUD BEHEN AFAR - to measure dirt with them (as child's play)

18) [last line] HISKINUM L'CHAF MOZNAYIM - they attached them to serve as the scale-pan of a balance scale

19) [last line] TEME'IN - they are [fit to become] Tamei (TUM'AS KELI: KATAN)
A utensil is considered "ready" to receive Tum'ah only after it is completely finished. If the artisan only *decided* that the utensil needs no more work, it is considered complete and may become Tamei. The Mishnah in Kelim (17:15) teaches that a Katan can cause a utensil to become ready to receive Tum'ah by doing an *act* to the object that clearly shows that it is completely finished.

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