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1) [line 5] GEMARA GEMOR, ZEMORTA TEHEI - do you, Rav Yosef, tell us to only say over what we learn (whether it is correct or not); is it merely a song?!

2) [line 6] PISKIYA/PESIKYA - a wide belt worn by women
3) [line 11] CHEVEL D'GARDI - a weaver's cord
4) [line 14] ONVO - he should tie it with a bow
5) [line 15] PUNDA - a money belt
6) [line 20] EIVUS - a feeding stall or trough
7) [line 23] KELEI KIVA'EI - (a) utensils used in weaving (RASHI); (b) a weaver's cord (ROSH)

8) [line 24] KOVED HA'ELYON V'KOVED HA'TACHTON - (Kevedim - O.F. ensobles) the two round, heavy beams of the loom, one which holds the unwoven Shesi (warp) threads and one which holds the finished cloth. There does not seem to be a standard definition as to which beam is called Elyon and which is called Tachton

9) [line 25] IN V'LAV V'RAFYA B'YADEI - he had no definite answer
10) [line 27] AMUDIM - (O.F. teliers) the upright supports of the loom which rest on the ground

11a) [line 28] HA'TOMEN - one who buries (for preservation)
b) [line 28] LEFES - turnips
c) [line 28] TZENONOS - radishes
d) [line 29] ALAV - its leaves

12a) [line 29] KIL'AYIM
(a) It is forbidden to plant different types of crops together as it states in the Torah, "Sadecha Lo Sizra Kil'ayim," - "Do not plant different species (together) in your field." (Vayikra 19:19)

(b) Burying turnips and radishes under a grapevine does not fall under the prohibition of Kil'ayim, since this is not called planting.

b) [line 29] SHEVI'IS
(a) The Torah requires that farmers desist from working the land every seventh year, as described in Vayikra 25:1-7. The fruits that grow during the seventh (Shevi'is) year are holy to the extent that (1) they must be treated as if they have no owner. Anyone may come in to any field and pick the fruit that he intends to eat. (2) The fruits may not be bought and sold in a normal fashion. (3) They must be eaten in the normal way for each fruit.

(b) The Shemitah year is meant to teach the Jewish people to rely on HaSh-m for their sustenance, a fact that is not always clear to them during the six years in which they work their own fields.

13) [line 30] LO ASI L'ASHVUYEI GUMOS - [in the field] a person will not normally level the ground by filling up its holes, which would violate the prohibition of building (Boneh) on Shabbos (see Daf 73b)

14) [line 33] MEKAPLIN - it is permissible to fold
15) [line 34] MATZI'IN ES HA'MITOS - it is permissible to make the beds
16) [line 36] CHELVEI SHABBOS - the fats (Chelev) of the afternoon Korban Tamid that was brought on Shabbos

17) [line 41] AVAL YESH LO L'HACHLIF, LO - but if he has another garment to wear tomorrow instead of this one, then he may not fold this one

18) [line 43] IM YESH LO L'HACHLIF, YACHLIF - if a person has clothes that he does not wear during the week, he should change into them for Shabbos

19) [line 43] YESHALSHEL BI'VGADAV - he should let down his clothes, which were being held up off the ground by a belt

20) [line 44] RAMUS RUCHA - haughtiness
21) [line 47] KARI L'MANEI MECHABDOSAI - called his garments "the objects that honor me"

22) [line 3] LECHAYEI - [all of the lessons learned from the verse in Yeshayahu 58:13] are good; understandable

23) [line 10] LEIKAF - should he go around?
24) [line 10] KA'MAFISH B'HILUCHA - he increases the amount he has to walk (unnecessary toil on Shabbos)

25) [line 10] LI'AVAR - should he walk through the water?
26) [line 11] MITAVSAN MANEI MAYA - his garments will get soaked with water
*27*) [line 15] KIDUSHA D'VEI SHIMSHEI - during Kidush on Friday night. That is, (a) his eyesight returns if he drinks from the Friday night Kidush cup (RASHI Berachos 43b); (b) Alternatively, this is simply a metaphor for the restfulness of Shabbos, and it does refer specifically to the recitation of Kidush itself (ME'IRI)

28a) [line 16] ADAMAH - (O.F. arzile) clay
b) [line 17] MALKEH - makes a person sick
29) [line 20] NIN'ARU - were emptied out, dumped
30a) [line 20] LAMAH NIKRA SHEMAH "METZULAH"? - why is Bavel called "Metzulah" in Zecharya 1:8?
b) [line 21] NITZTALELU - sunk

31) [line 21] ISMACHUYEI ISMACHU - disintegrated
32) [line 22] KEIVAN D'MALKEI GAZRU BEI RABANAN - since it makes people sick, they decreed that it is forbidden to eat

33) [line 22] GARGISHTA - clod of earth
34) [line 23] TACHALEI - cress
35) [line 23] KADCHU LEI TACHALEI B'LIBEI - the cress grew from the clod of earth and touched his heart

36) [line 23] "V'RACHATZT ..." - "Wash yourself, anoint yourself, and put on the special garments [that you wear on Shabbos]," (Ruth 3:3)

37) [line 27] "SHECHAV ..." - "Go, lie down, and if he calls you, you should say, "Speak, HaSh-m, for your servant is listening (Shmuel I 3:9) - Eli was so sure that HaSh-m was trying to contact Shmuel that he instructed him to address Him with His name.

38) [line 30] "VA'TELECH ..." - "And she went, and came, and gleaned in the field ..." (Ruth 2:3) - The Gemara explains to what the verse is referring when it states that she "came," *before* she finished gleaning in the field.

39) [line 33] SHIBOLIN - stalks of grain
40) [line 41] SHERAV - a time of dry heat
41) [line 42] KASHIN K'CHOMETZ - troublesome as vinegar
42) [line 47] AHARUREI D'REBBI - the stable-keeper of Rebbi
43) [line 47] HAVAH ATIR MI'SHEVOR MALKA - was wealthier than King Shapur, the king of Persia

44) [line 48] "V'SACHAS KEVODO ..." - "... and *under* his glory shall be kindled a burning like the burning of fire." (Yeshayahu 10:16) - The word "Tachas" (under) is a subject of disagreement among the Amora'im; does it mean "under" or "instead of?"

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