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1) [line 1] LO HAVAH B'YADEI - it was not in his hands (i.e. he could not answer the question)

2) [line 3] HA'MEMUNIN PARNASIM - who are appointed as community leaders
3) [line 6] ROSHEI KENESIYOS - the superintendents of the synagogues (who would appoint those who would lead the services and read the Torah)

4) [line 8] CHUMASHIM - individual volumes of the five books of the Torah
5) [line 10] SHA'IL BEI MIDRASHA - they asked in the study hall
6) [line 12] YERI'AH - section of parchment
7) [line 13] MECHASER B'MILSEI - it is lacking in its nature (it is called a Sefer Torah but it is not a Sefer Torah -- RASHI)

8) [line 16] SEFER AFTARTA - a book containing only the Haftarah portions for the weekly Parsha

9) [line 19] L'TULTULEI (TILTUL B'SHABBOS: 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.

10) [line 21] ME'AINEI B'SIFRA D'AGADTA - they were delving into a book of Agadah (homiletic, non-Halachic, parts of Torah)

11) [line 23] "ES LA'ASOS LA'SH-M; HEFERU TORASECHA." - "It is a time to act for Hash-m; they have annulled Your Torah." (Tehilim 119:126) - This verse is interpreted to be saying, "It is a time to act for Hash-m; [therefore, i.e. for the sake of Hash-m's Torah] they shall annul Your Torah."

12) [line 26] MEGILAH - a scroll (containing only a small part of the Torah; such a scroll is not a proper Sefer Torah, but perhaps it fulfills the obligation to study only from a written text)

13) [line 26] L'HISLAMED BAH - to learn to read from it
14a) [line 27] MEGILAH MEGILAH NITNAH - [the Torah] was given [to the Jewish people] scroll by scroll (one part at a time)
b) [line 28] CHASUMAH NITNAH - [the Torah] was given sealed (as a whole unit)

15) [line 31] KEIVAN D'IDBAK, IDBAK - since they were attached, they are [to remain always] attached

16) [line 33] TAVLA - tablet

17) [line 33] PARSHAS SOTAH
(a) A Sotah is a woman who is suspected of committing adultery because she was warned by her husband not to seclude herself with a certain man and she violated the warning. The process of warning her in front of witnesses is called Kinuy. The witnesses who see her seclude herself with the suspected adulterer are called Eidei Stirah. The time of seclusion must be at least for the time that it takes to roast an egg and swallow it. The woman is forbidden to her husband and the alleged adulterer until she drinks Mei Sotah (see (c), below).
(b) The husband must bring his wife to the Beis ha'Mikdash, along with a sacrifice consisting of 1/10 of an Eifah (approx. 2 quarts) of barley meal as a Minchah offering. The Kohen reads Parshas Sotah, the portion of the Torah describing the curses with which a Sotah is cursed, out loud (in any language that the Sotah understands) and makes the Sotah swear that she has been faithful to her husband.
(c) An earthenware jug is then filled with half a Lug of water from the Kiyor, and dirt from the floor of the Azarah is placed on top of the water. Parshas Sotah (that contains numerous appearances of Hash-m's name) is written on parchment and then immersed in the water, which causes the ink to dissolve, erasing the Holy Names. The Sotah afterwards drinks from the water. If she was unfaithful to her husband and allowed herself to become defiled, the water would enter her body and poison her, causing her belly to swell out and her thigh to rupture. If she was faithful to her husband, she remained unharmed and would be blessed that she would become pregnant (Bamidbar 5:11-31). In times when there is no Mei Sotah such as in the present day, she must be divorced and does not receive her Kesuvah.

18) [line 37] SEIRUGIN - in intervals, with interruption

19) [line 2] ROV BI'CHESAV U'MI'UT AL PEH - a majority [of the laws of the Torah] are in writing, and a minority are transmitted orally

20) [line 3] "ECHTAV LO RUBEI TORASI, KEMO ZAR NECHSHAVU" - "I wrote for him the great things of My Torah, but they were considered as a strange thing." (Hoshea 8:12)

21) [line 9] D'TAKIFEI L'MIGMERINHU - because they are very difficult to learn
22) [line 11] METURGEMANEI - his Meturgeman, (a) the person who repeats in a loud voice the words of the Rav, who lectures in a low voice (RASHI to Berachos 56a); (b) the person who *translates into Aramaic* the words of the Rav, who delivers the Shi'ur in a low voice *in Hebrew* (RASHI to Yoma 20b)

23) [line 22] SHIFORA - (a) a horn blown on every Friday before Shabbos to remind people to conclude their activities before the onset of Shabbos (RASHI); (b) a collection box, shaped like a horn, into which donations were placed to be given to the students in the Yeshiva (RAV SHERIRA GA'ON, quoted by Rashi)

24) [line 26] BENEI NAHARA - (lit. residents of the river) people who own fields next to the river

25a) [line 26] TATA'EI - [the fields that are] below (downstream)
b) [line 27] ILA'EI - [the fields that are] above (upstream)
26) [line 28] BED'MEIZAL - when the river flows [regardless of how much water is taken from it]

27) [line 29] B'MISKAR V'ASHKUYEI - when the river must be dammed in order to irrigate the fields

28) [line 30] ANAN MEKARVINAN TEFEI - we are closer [to the river's source]!
29) [line 31] NAHARA CH'PASHTEI LEIZIL - let the river flow naturally!
30) [line 36] V'ASHKEI B'HINDEZA - (O.F. aventure) and water [your fields] with the water that happens to remain in your irrigation channel

31) [line 38] KOL D'ALIM GAVAR - whoever is stronger will win (see Bava Basra 34b)

32) [line 40] LOSVAN MAR B'IDNA - will my master sit me down to learn with me at a regular time?

33) [line 43] LECHAYEI - Very well! Fine!
34) [line 45] K'VEI TREI - [you acted in accordance] with two opposing views
35) [line 45] TA'AMINHU - eat them
36) [line 46] BENEI BEI CHARMACH - residents of the city Charmach
37) [line 46] KARU B'REISHA D'SHANVASA - they dug at the beginning of [the river] Shanvasa

38) [line 46] AHADRUHA V'SHADYUHA B'SHILHEI NAHARA - they made it bend, and they made it flow into the lower part of the river

39) [line 47] KA MASKIL L'NAHARIN - it impedes the flow of the river
40) [line 48] KARU BAHADAIHU TEFEI PURSA - dig near them a little more [deep] (to make the flow of the river return to its natural speed)

41) [line 48] KA YAVSHEI PEIRIN - our ditches will dry up
42) [last line] SELIKU NAFSHAICHU ME'HASAM - remove yourselves from there (close off the channel that you dug)

43) [last line] OZLEI - nets made of string
44) [last line] OHAREI - nets made of reeds

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