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1a) [line 2] KINUYEI NEZIRUS (NEZIRUS)
(a) If a person makes a vow to become a Nazir without stipulating a time period, his or her Nezirus lasts for a period of thirty days. If the person stipulates a time period, his or her Nezirus lasts for whatever amount of time he stipulated. During this period, the Nazir is not allowed to 1. cut his hair; 2. become Tamei by touching or being in the same room as a corpse; or 3. consume any products of the grapevine.
(b) If a Nazir becomes Tamei through contact with or being in the same room as a corpse, on the third and seventh days he must be sprinkled with water that has the ashes of the Parah Adumah in it to become Tahor. On the seventh day of his purification he shaves off the hair of his head. On the eighth day, he brings the sacrifices of a Nazir who becomes Tamei and begins counting the days of Nezirus he accepted upon himself anew. The sacrifices he brings are two turtledoves (Tor) or two young common doves (Yonah), one as a Chatas and one as an Olah. He must also bring a yearling sheep as an Asham. (These Korbanos and this shaving are in addition to the Korbanos and shaving he, and every Nazir, brings upon the completion of their Nezirus, see next paragraph.)
(c) When a Nazir completes his period of Nezirus, he must offer three sacrifices: a male sheep as an Olah, a female sheep as a Chatas, and a ram as a Shelamim. Together with the Shelamim he brings 6 and 2/3 Esronos of Soles (fine flour), which are made into 20 loaves of Matzah, 10 Chalos (unleavened loaves) and 10 Rekikin (flat Matzos). He then shaves off his hair and burns it under the pot in which the Zero'a of the Shelamim is cooked (Bamidbar 6:18). (Sefer ha'Chinuch #377)

b) KINUYIM
(a) A person can create a Neder or Shevu'ah with a Kinuy, an expression using a corrupted form of a word, such as "Konam" instead of "Korban" or "Shevusa" instead of "Shevuah" (Nedarim 2a).
(b) The Amora'im argue as to whether these expressions are actual words in foreign languages that are loosely based on the Hebrew vocabulary, or whether they are expressions that the Chachamim instituted for the specific purpose of creating Nedarim (Nedarim 10a). In either case, it is preferable to use Kinuyim when making a Neder rather than the proper Hebrew term, so that one should not come to utter the Name of HaSh-m in vain (ibid.); if one uses the proper Hebrew term it is more likely that one will utter the Holy Name along with it by association.

2) [line 2] EHEI - I will be
3) [line 4] HAREINI MESALSEL - (a) I will curl my hair (TIFERES YISRAEL);
(b) I will style or smooth out my hair (BARTENURA)

4) [line 4] HAREINI MECHALKEL - I will grow my hair (BARTENURA, TIFERES YISRAEL)
5) [line 5] L'SHALE'ACH PERA - to let my hair grow wild

6) [line 11] SOTAH
(a) A Safek 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. 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 became 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.
(d) A Vadai Sotah is a married woman who committed adultery. If she committed the act after not heeding the warning of two witnesses, she is put to death by Chenek (choking), as it states in the Torah (Devarim 22:22). She is prohibited to her husband and the adulterer, and she may not eat Terumah.

7) [line 11] B'KILKULAH - in her ruin/degradation

8) [line 12] YADOS
(a) Any Neder, Shevu'ah or Nezirus, must be verbalized in order for it to be binding. It is not binding if it has been made in one's mind alone. However, the Torah teaches that even if one *begins* to utter the Neder, Shevu'ah or Nezirus but does not finish his sentence, it is still binding. (The source for this is discussed in Nedarim 3a.) Such a half-statement is referred to as a "Yad" (literally, a handle) for a Neder, Shevu'ah or Nezirus, since this incomplete statement allows us to "grasp" the person's intention. In our Mishnah, the expressions "Ehei" - "I will be" - or "Ehei Na'eh" - "I will be as beautiful as..." - are "Yados" for Nezirus, since we assume that the end of the sentence was meant to be, "a Nazir."
(b) The Yad is binding only if the presumed end of the sentence can be inferred from what the person uttered. The Tana'im and Amora'im argue over *how clearly* the person's intention must be inferred. According to some, the inference must be very clear ("Yad Mochi'ach"), while according to others, even if the inference is not beyond doubt ("Yad she'Eino Mochi'ach"), the Yad is binding.

9) [line 13] V'ITEIMA KEDI - (a) and some say it was [asked by a sage named] Kedi (RASHI to Gitin 85b); (b) and some say it was asked without a specific sage's name being mentioned (ibid.)

10) [line 19] BA'MEH TOMNIN (HATMANAH)
In order to keep food warm for the Shabbos day meal, dishes are heated on Friday and completely wrapped in insulating material (the process called Hatmanah) before sunset. If the material used adds heat to the food, the Hatmanah is prohibited.

11) [line 4] V'LIFTACH BEHON B'REISHA - and let the Tana start off with the law of Yados in the beginning [and say "Kol Yados Nezirus k'Nezirus"

12) [line 16] ENA'EH - I will make myself beautiful

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