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1) [line 1] BEN ARBA'IM YOM - (a) [urine] from a 40-day-old [baby] (RASHI, 1st explanation); (b) [urine] that has been left to stand for 40 days (RASHI, 2nd explanation); (c) [urine of a child,] that has been left to stand for 40 days (RABEINU GERSHOM)
2) [line 1] V'SARI LAH B'GAVAIHU - and he soaks it (the dyed Techeles string) together with them
3) [line 1] ME'URTA V'AD L'TZAFRA - from night until morning
4) [line 2] IFRAD CHAZUSEI - [if] its appearance becomes ruined (lit. "separates")
5) [line 4] CHAMIRA ARKESA D'SA'AREI - hardened sourdough of barley
6) [line 5] V'AFYA LAH B'GAVEI - and bakes it (the dyed Techeles string) together with it
7a) [line 5] ISHTANA'I L'MA'ALYUSA - if it changes for the better (if the blue of the Techeles becomes a stronger blue)
 b) [line 6] LI'GERI'USA - [if it changes] for the worse (if the blue of the Techeles fades)
8) [line 6] V'SIMANACH SHINUY SHEKER SHINUY EMES - and your sign (mnemonic) to remember [which type of change indicates valid Techeles and which type of change indicates invalid Techeles] is the phrase, "Change of a lie, change of truth" (when a person lies, thereby detracting from the facts, it is obviously a negative, detrimental change, and, similarly, a detrimental change in the Techeles (i.e. a weakening or detracting of the color) is invalid; however, when a person changes what he said by adding more facts, he strengthens and upholds his words, and, similarly, a change in the Techeles that strengthens the color is a sign that the Techeles is valid)
9) [line 8] A'TE'IMAH - (a) [when the Beraisa (end of Daf 42b) said that the authenticity of Techeles cannot be verified through experimental analysis,] it was referring to [verifying whether or not the wool containing the Techeles was dyed in] a process of sampling. That is, the Beraisa agrees that a dyed string can be analyzed to determine whether it is dyed with Techeles or with a substitute such as Kala Ilan. When the Beraisa said that Techeles cannot be checked, it meant that there is no way to check the dyed string to determine whether the string was dyed with Techeles for the sake of the Mitzvah, or whether the string was dyed with Techeles as a sample to check the quality of the Techeles (such a sample is Pasul, as the Gemara earlier (Daf 42b) teaches). (RASHI, 1st explanation); (b) [when the Beraisa (end of Daf 42b) said that the authenticity of Techeles cannot be verified through experimental analysis,] it was referring to [a prohibition against] sampling. That is, the Beraisa agrees that a dyed string can be analyzed to determine whether it is dyed with Techeles or with a substitute such as Kala Ilan. When the Beraisa said that Techeles cannot be checked, it meant that one may not put wool into the vat of Techeles in order to check the quality of the Techeles. Rather, one must remove a small amount of Techeles (such as with an eggshell) and then dye the sample wool with it. (RASHI, 2nd explanation)
10) [line 8] MAR MI'MOSHKI - Mar (the name of a Chacham) from Moshki (the name of a place named for the Moschi, a people whose territory formed the southern part of Colchis -- Kidushin 72a)
11) [line 9] BADKUHA BED'RAV YITZCHAK - he checked it with the method of Rav Yitzchak
12) [line 13] SHEMU'ASA A'HADADEI ITMAR - the teachings (of Rav Yitzchak and of Rav Ada) were said complementary to each other (that is, they are not arguing about the method to check Techeles; rather, Rav Ada is giving an additional test to that of Rav Yitzchak, to be performed in the event that Rav Yitzchak's test causes the color to fade)
13) [line 18] SHALCHU MI'TAM - the Chachamim sent [this teaching] from there (from Eretz Yisrael to Bavel)
14) [line 19] DAYIK V'ZAVIN - he was particular to buy [Techeles only from an expert]
15) [line 19] K'CHUMREI MASNISA - like the stringency of the Beraisa [that says that Techeles used as a sample to check the quality of the rest is invalid]
16) [line 20] HACHI AVID KAMA'EI D'KAMACH - this is how those who preceded you (literally, "those who were before those before you") conducted themselves
17) [line 21] V'ATZLACH ISKAIHU - and all of their endeavors were successful
18) [line 21] TALIS METZUYETZES - a garment with Tzitzis attached to it
19) [line 22] HAREI HI B'CHEZKASAH - it may remain in its present state (we assume that it was made by a Jew in the proper manner)
20) [line 23] TAGAR - a merchant
21) [line 25] AD SHE'YATIR TZITZIYOSEHA - until he removes its Tzitzis
22) [line 26] HACHA TARGIMU - here (in Bavel) they explain it
23) [line 26] MISHUM ZONAH - (lit. because of a harlot) (a) Perhaps a Jewish harlot might see the Nochri wearing the garment with Tzitzis and mistakenly think that the wearer is Jewish and she will marry him, thereby transgressing the prohibition against marrying a Nochri (Devarim 7:3) (RASHI, 1st explanation); (b) Perhaps the Nochri might give the Tzitzis to a Nochri harlot, and she will falsely accuse a certain Jew of sinning with her, producing the garment with Tzitzis as proof (RASHI, 2nd explanation)
24) [line 27] YISLAVEH IMO - a Jew might accompany him (the Nochri with the Tzitzis) and travel with him, thinking that he is really a Jew (and the Nochri might then kill the unsuspecting Jew)
25) [line 28] RAMI TECHEILTA L'FARZUMA D'INSHEI VEISEI - placed Tzitzis on the cloak of his wife
26) [line 29] U'MEVARECH KOL TZAFRA - and he would recite a blessing [upon donning his Tzitzis] every morning
27) [line 30] MID'RAMI - from that fact that he placed Tzitzis [on his wife's cloak]

28) [line 30] MITZVAS ASEH SHE'LO HA'ZEMAN GERAMA / MITZVAS ASEH SHEHA'ZEMAN GERAMA
(a) Mitzvos which must be performed at a specific time of the day are called Mitzvos Aseh sheha'Zeman Geraman. Some examples are Sukah, Lulav, Shofar and Tzitzis. Women are exempt from these Mitzvos, with the exception of Kidush on Friday night, Matzah on Pesach night, the Korban Pesach, Hakhel and Simchah on Pesach, Shavu'os and Sukos.
(b) From the fact that Rav Yehudah instructed his wife to wear Tzitzis, it is evident that Rav Yehudah maintained that the Mitzvah of Tzitzis is not a Mitzvah that must be performed at a specific time.

29) [line 34] INISH TZENI'A - he was a modest man
30) [line 34] V'LO SHARI LEI LI'GELIMEI - and he did not remove his cloak (except at night)
31) [line 35] KI MESHANI - when he would change
32a) [line 35] KESUS LAILAH - night clothes
  b) [line 36] KESUS YOM - day clothes
33) [line 42] MAN LICHAYEIV?! - Who, then, is obligated?!
34) [line 45] ISHTERI - it is permitted
35) [line 46] NEHI - even though
36) [line 47] B'IDAN AVODAH - at the time of the service [in the Beis ha'Mikdash]
37) [line 49] KESUS SUMA - the garment of a blind man
38) [line 51] SHE'YESHNAH BI'RE'IYAH ETZEL ACHERIM - because it (the blind man's garment) is included in the sight of other people; that is, other people are able to see his Tzitzis

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