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1) [line 1] SHOVRO - that which breaks it (the rumor)
2) [line 4] GIRGERAH - she walked with an outstretched neck (holding her head high)

3) [line 6] MISHE'YIS'U V'YITNU BAH MOZAROS BA'LEVANAH - when the women who spin linen thread outside in the moonlight gossip about her (i.e. when her guilt is very well-known)

4) [line 18] KOL HAVARAH - the sound of an echo (i.e. mere talk, gossip)
5) [line 19] MUTZA'OS - couches set
6) [line 24] TOVOS - women spinning [thread]
7) [line 43] MEVATLINAN KOLA? - do we nullify a rumor?
8) [line 46] ASREVASA NINHU - there are different places [with different practices]

9a) [line 46] SURA - a town in Southern Babylon between the canals, seat of the Yeshiva founded by Rav
b) [line 46] NEHARDE'A - a town in Babylon, seat of the Yeshiva founded by Shmuel

10) [line 47] BAR BEI RAV - a student of the Yeshiva
11) [line 48] BEI CHOZA'EI - a district of Bavel on the caravan road, along the Tigris River and its canals

12) [line 49] B'IDNA - at the time [that the rumor began]
13) [line 49] LAV KOL KEMINACH - you do not have the power [to nullify the rumor with your Amasla]

14) [line 50] ATZIFA D'SOCHALA - unripe date remains (Rashi: unripe dates were placed in baskets made of palm branches. The dates would then ripen a little, but when they would be eaten, some flesh of the fruit would remain stuck to the pit because it was not fully ripe. These unripe date remains were used as animal fodder.)

15) [line 50] EINA D'VEI SHIFEI - the spring of Bei Shifei

16) [line 6] ADAYIN LO HIGI'A LI'FLAGOS REUVEN - he has not yet reached the age of "Pelagos Reuven" (see next entry)

17) [line 7] "LI'FLAGOS REUVEN GEDOLIM CHIKREI LEV" - "Regarding the separation of Reuven, great are the searchings of the heart." (Shoftim 5:16) - This verse is part of Devorah's rebuke of the tribe of Reuven for separating themselves from the rest of the nation and not joining them in the war against Sisera. The Gemara uses the verse as an allusion to mean that only adults ("Gedolim") have the ability to think sophisticated thoughts in their hearts ("Chikrei Lev").

18) [line 10] MEKOM AMASLA - a place [to assume that there is room] for a reasonable explanation to explain why the rumor is a mistake

19) [line 14] NISKADSHAH - if a woman became betrothed [based on the testimony of a single witness who testified that her former husband died]

20) [line 16] ME'AR'ER - and he challenges the second marriage (saying that he was alive when his wife attempted to marry someone else)

21) [line 17] NISEIS - she became fully married (with Nesu'in, the second stage in the marriage procedure, after Kidushin)

22) [line 19] KOL KOLA D'LO ISCHAZEK B'VEI DINA - any rumor that was not established in a Beis Din is not a rumor [that is to be taken seriously]

23) [line 27] HA'AMIDU DAVAR AL BURYO - you must determine the clarity/truth of the matter

24) [line 35] PASHTAH YADAH - she stretched out her hand
25) [line 38] EIN ISHAH ME'IZAH PANEHA BIFNEI BA'ALAH - a woman does not act brazen-faced in front of her husband

26) [line 41] MACHZIR GERUSHASO MIN HA'EIRUSIN - he is remarrying the woman he divorced from Eirusin
(a) It is forbidden for any Jew to remarry his wife after divorcing her, if she married someone else in the interim (who subsequently divorced her or died), as the Torah states, "Lo Yuchal Ba'alah ha'Rishon Asher Shilechah, Lashuv l'Kachtah..." (Devarim 24:4). This Isur applies only if she was married after the initial divorce; if she was raped, her ex-husband may remarry her.
(b) The Tana'im argue as to whether the ex-husband is prohibited from remarrying her if she became engaged (but not married) to someone else after the initial divorce (Yevamos 11b).

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