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1) [line 2] KISUFA D'SOFER - the embarrassment of the scribe

2) [line 19] NIMUKO IMO (REBBI YOSI NIMUKO IMO)
(a) The Chachamim laid down various rules which determine the Halachah when there is an argument among the Tana'im.
(b) The Halachah follows the opinion of Rebbi Yosi when he argues with an individual Tana since "Nimuko Imo," which means (1) he reasons clearly and solidly (from the word Nimuk, reason or argument); or (2) his opinion is the straightest, most exact one (from the words Nim v'Kav, his words are as straight as a Kav Mishkoles, plumbline).

3) [line 20] CHACHAM V'SOFER - a wise man and a sage (see Insights)
4) [line 21] CHACHAM LICHESHE'YIRTZEH - he was a wise man when he would choose to be (see Insights)

5) [line 21] GAL SHEL EGOZIN - a pile on nuts (see Insights)
6) [line 22] CHANUS MEYUZENES - a constantly-stocked store
7) [line 22] OTZAR BALUM - a compartmentalized storehouse
8) [line 23] KUPAS HA'ROCHLIM - the box [of wares] of a peddler
9) [line 24] KUPAH SHEL BESAMIM - the basket of spices (of a spice-seller)

10) [line 24] MISHNAS REBBI ELIEZER BEN YAKOV KAV V'NAKI
(a) The Chachamim set down various rules to determine the Halachah when there is an argument among the Tana'im.
(b) One of these rules is that every time the opinion of Rebbi Eliezer ben Yakov is mentioned, the Halachah follows his ruling (this is the connotation of "Naki" - clean, pure). Some hold that this rule only applies when the opinion of Rebbi Eliezer ben Yakov appears in a Mishnah; hence the wording, "*Mishnas* Rebbi Eliezer ben Yakov." Others write that the word "Mishnas" is not to be taken literally, rather, even in a Beraisa the Halachah follows his opinion (RASHI to Yevamos 49b DH Mishnas).
(c) There is also a difference of opinion as to the meaning of the word *Kav* in this expression. One opinion states that just as a Kav is a small measure, so too Rebbi Eliezer ben Yakov is quoted only a limited number of times (RASHI ibid. and to Bechoros 23b). Another source states that there is a tradition that in 102 places (the Gematriya, or numeric equivalent, of the word "Kav") where Rebbi Eliezer ben Yakov's name is recorded, the Halachah follows his ruling. In all other instances, the Halachah does not follow his ruling (ROSH Eruvin 4:2 quoting RABEINU CHANANEL).

11) [line 26] TOCHEN HARBEH U'MOTZI KIM'A - he would grind (i.e. learn) a lot and remove (i.e. explain) a little

12) [line 28] SHANU MIDOSAI - study my measures (i.e. my teachings)
*13*) [line 29] TERUMOS MI'TERUMOS MIDOSAV SHEL REBBI AKIVA - [my teachings] are the select of the select of the teachings of Rebbi Akiva

14) [line 1] V'IKA D'APICH LEHU - and some switch them (the two opinions of Rabah and Rav Yosef)

15) [line 9] D'MANAH CHULHU - he (the husband) appointed all of them (i.e. each person in the group that was gathered there)

16) [line 9] AMREI LAH L'HAI GISA, V'AMREI LAH L'HAI GISA - some explain it this way, and some explain it this way (i.e. some explain that if the husband appointed each person in the group, then the entire group must sign the Get (like Rebbi Yochanan), while if he appointed only some of them, then only two of them need to sign (like Rav Huna). Others explain that if the husband appointed everyone in the group, then only two of them need to sign the Get (like Rav Huna), while if he appointed only some of them, then each one whom he appointed must sign the Get (like Rebbi Yochanan). See RASHI.)

17) [line 11] OVILU, O KULCHON O KOL CHAD V'CHAD MINCHON - Deliver [the Get] -- either all of you or any one of you

18) [line 12] ZIMNIN D'GA'IZ LEI L'DIBUREI - sometimes the man giving the command to write the Get would "cut off" his words, not saying what he was supposed to say

19) [line 16] MI SHE'ACHAZO KURDIYAKUS - one who was gripped by Kurdiyakus (mental illness believed to be brought about by the presence of a Shed, demon, that comes when one drinks wine directly from the wine press)

20) [line 18] NISHTATEK - he became mute (unable to talk)
21) [line 18] HIRKIN B'ROSHO - he nods with his head
22) [line 20] D'NACHTEI CHAMRA CHADTA D'MA'ATZARTA - one who tasted (literally "who was bitten by") new wine from the wine press

23) [line 21] RUCHA - a spirit (Shed, demon)
24) [line 22] KAMI'AH - amulet, charm
25) [line 22] MAI ASUTEI - what is its cure?
26) [line 22] BISRA SUMKA A'GUMREI - lean meat [roasted] on coals
27) [line 22] CHAMRA MARKA - diluted wine
28) [line 23] AMRAH LI EM - my "mother" told me (Abaye was an orphan and he called his foster mother "Em")

29) [line 23] KUZA D'MAYA - [he should drink] a small cup of water
30) [line 23] SICHUREI - blood-letting
31) [line 24] L'SHIMSHA ATIKTA - for an old (chronic) fever (or sunstroke)
32) [line 25] TARNEGOLTA UCHAMTEI - a black hen
33) [line 25] V'LIKAR'AH SHESI V'EREV - and tear it lengthwise and widthwise
34) [line 25] V'LIGALCHEI LI'METZI'ASA D'REISHEI - and shave the middle of his head

35) [line 26] V'LOSVEI ILAVEI - and place it (the hen) upon it
36) [line 26] V'NANCHEI ILAVEI AD D'MISRACH - and leave it there until it sticks
37) [line 26] V'LINCHOS - and then he should go down
38) [line 26] V'LEIKUM B'MAYA AD TZAVAREI - and stand in water until his neck
39) [line 27] AD D'CHALISH ALMA ILAVEI - until the world feels faint upon him
40) [line 27] V'LEIMOD - and then he should swim
41) [line 27] V'LISLIK V'LEISIV - and come up from the water and sit down
42) [line 27] V'IY LO - and if this does not work to cure him
43) [line 27] LEICHOL KARTEI - he shall eat leeks
44) [line 29] L'SHIMSHA - for a fever (or sunstroke)
45) [line 29] L'SALGA - for an illness that comes about from the snow/cold (chills)
46) [line 30] BISRA SHEMEINA A'GUMREI - fat meat [roasted] on coals
47) [line 30] V'CHAMRA CHAYA - and undiluted wine
48) [line 30] KI HAVAH METZA'RAN LEI BEI REISH GELUSA - when the servants of the Reish Gelusa (Exilarch) were tormenting him

49) [line 31] HAVU MAGNU LEI A'TALGA - they made him sleep on the snow (BEN YEHOYADA: on freezing nights, after he fell asleep, they would open the window of his room)

50) [line 34] YALTA - Yalta was the wife of Rav Nachman (who was the Av Beis Din) and the daughter of the Reish Galusa

51) [line 34] BEI MESUSA - bathhouse
52) [line 35] V'HAVU DAMA - and they (the waters) became like [the color of] blood
53) [line 35] V'KAI BISREI PESHITEI PESHITEI - and his flesh became [covered with] round white spots

54) [line 36] I'ASAK B'REICHAYA - he would involve himself in turning a millstone (in order to restore his body heat and to sweat)

55) [line 36] I'ASAK BI'CHESHUREI - he would involve himself in carrying beams (in order to restore his body heat and to sweat)

56) [line 37] LO SA'ID MAR GABAN - [why doesn't] the master dine with us
57) [line 37] D'LOL MA'ALU AVDEI - the servants are not scrupulous

58) [line 38] EVER MIN HA'CHAI
(a) Ever Min ha'Chai refers to a *limb* that is detached from an animal when it is alive, whether the limb contains only flesh (such as the tongue or heart) or whether it contains bone, flesh and sinews (such as a hand or foot). Basar Min ha'Chai refers to *flesh* detached from an animal when it is alive. Both are forbidden to be eaten by the Torah (RAMBAM Hilchos Ma'achalos Asuros 5:1).
(b) The prohibition to eat Ever Min ha'Chai is learned from the Pasuk "v'Lo Sochal ha'Nefesh Im ha'Basar" - "You shall not eat the spirit together with the flesh" (Devarim 12:23). If the limb contains only flesh (e.g. the tongue or heart), one receive lashes for eating a k'Zayis of flesh. If the limb contains bones, sinews and flesh, then the bone and sinews may be combined with the flesh to make up a k'Zayis if the limb is eaten in its natural state (i.e. if the flesh was not detached from the limb prior to its consumption). One does not receive lashes for eating less than a k'Zayis, even if he ate an entire limb. (RAMBAM Hilchos Ma'achalos Asuros Ch. 5; SEFER HA'CHINUCH #452)

59) [line 38] MECHAVINA LACH - I will show you
60) [line 39] CHADA KAR'A ME'CHEVSA - one leg from the animal [which they are preparing for us]

61) [line 40] AMAR LEHU - Rav Sheshes said to the servants of the Reish Galusa
62) [line 40] AHADMU LI HADMEI D'CHEVSA - set out for me the cutlets of the animal

63) [line 41] PESOK, AISU CHAD ME'ALMA - they cut off and brought one leg from some other animal

64) [line 43] LI'AVDU KAMEI (SHAM'EI) D'MAR V'LEICHOL - let them prepare the meal in front of the [servant of the] master (Rav Sheshes) and then let him (Rav Sheshes) eat with us

65) [line 44] LECHAYEI - Very well!; Fine!
66) [line 44] KERIVU TAKA KAMAIHU - they brought a table before him (in days of yore, each person would eat from a small table placed in front of him)

67) [line 44] RISTENA D'CHANKA CHAMSA - (O.F. amenestraison) a small bone of part of the upper leg of an animal which chokes (literally "which chokes the unseeing" (see RASHASH) or "which chokes one's mother-in-law" (see BEN YEHOYADA), i.e. knowingly serving this bone in a portion of meat to someone unaware of it is a form of manslaughter)

68) [last line] GASHESHEI V'SHAKLAH - he felt it and he removed it
69) [last line] KARCHAH B'SUDREI - he wrapped it in his turbon

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