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1) [line 6] ME'CHOVSHEI ATZMAN - [one] of those who confine themselves
2) [line 14] IGUL SHEL DEVEILAH - a large, rounded cake of pressed figs
*3*) [line 18] V'CHOZER V'LOVESH U'MOTZI - According to Rashi, this is the continuation of the words of *Tana Kama*. According to the Rambam, these are the words of Rebbi Yosi.

4) [line 20] B'VA L'KAPEL - to save things from a fire by making many trips with many containers. See Insights

5) [line 26] MAI TA'USA - how do we know that it is a mistake?
6) [line 27] V'YIKLOT - and catch the flow of wine from midair
7) [line 27] V'YETZAREF - and hold the utensil next to the edge of the roof so that the wine can flow into it

8) [line 29] ME'HEFKEIRA KA'ZACHU - since the owner said, "Save these objects *for yourselves*," he revealed that he considered them Hefker (ownerless). As such, all of the people who took the items need not pay for them.

9) [line 30] AGRA D'SHABATA - wages for working on Shabbos
*10*) [line 35] MISHUM D'KACHAZI LEI L'CHULEI YOMA - since it is possible for him to wear an article of clothing, take it off, and put on another article, all through the day. See Insights

11) [line 37] MIKTOREN - (O.F. mantel) cloak, mantel (a loose outer garment without sleeves that covers most of the body)

12) [line 37] UNKELAI - a housecoat worn under the cloak in the street, but in which it was unbecoming to appear in public

13) [line 37] PUNDA - a money belt
14) [line 37] KALABUS - (O.F. ganbais) a padded doublet (a close-fitting jacket with or without sleeves)

15) [line 38] CHALUK - (O.F. chemise) an undershirt
16) [line 38] APILIYOS - a sheet worn as a cloak and used as a bed-cover
17) [line 38] MA'AFORES - a scarf
18) [line 38] SEFARKIN - (O.F. faisoles) belts for the legs
19) [line 39] ANPILA'OS - (O.F. chalcon) woolen socks
20) [line 39] PARGAD - (O.F. jenoiles) knee-pieces, gaiters (a type of garment covering the leg and ankle and fitting over the shoe)

*21*) [line 41] MIPNEI SHE'HU MECHARECH - that is, he protects the chest by covering it with goat skin, because goat skin does not get singed

*22*) [line 46] POSHTAH U'MISKASEH BAH - that is, he may put on the Talis and take it off, in a way that does not appear as if he is trying to put out the fire. To perform and action that will directly put out the fire, however, such as pouring water on the end of the Talis that is not burning, is prohibited.

23) [line 7] TAVLA - a board
24) [line 9] B'SHOCHE'ACH - when he unintentionally left it there for Shabbos

25) [line 10] BASIS L'DAVAR HE'ASUR

(a) The Rabbinical decree of Muktzah prohibits not only the actual Mukztah item from being moved on Shabbos, but it also prohibits moving the item on which the Muktzah rests, or its "Basis." (For example, a basket in which a stone rests may not be moved.)

(b) The item which supports the Muktzah becomes prohibited to be moved only if the following conditions are met:

(1) the Muktzah is placed on it before Shabbos entered and is there for the entire duration of Bein ha'Shemashos (Shabbos 44b);
(2) the Muktzah is purposely placed and left there, as opposed to being forgotten and inadvertently left there (Shabbos 142b);
(3) the Muktzah is there alone and there is no other permissible (non-Muktzah) item resting there (Shabbos 142a);
(4) according to Rabeinu Tam (Tosfos, Beitzah 2a), the "Basis" is only prohibited if one places the Muktzah there before Shabbos with intention to leave it there for the *entire* day of Shabbos.

(c) The object upon which the Muktzah is resting is prohibited to be moved only if that object is serving the purpose of supporting the Muktzah item. If, however, the Muktzah item is serving the purpose of the object upon which it is placed, then that object underneath the Muktzah is not considered a "Basis" for a forbidden object (Rashi 49a, DH Notel). (For example, if shreds of clothing which are Muktzah are placed atop a pot in order to preserve its heat, the pot is not considered a Basis for the Muktzah, because the Muktzah is serving the purpose of the pot.)

(a) An act which is a Pesik Reshei is a type of Davar sh'Eino Miskaven. A Davar she'Eino Miskavein is an act which is done for a certain purpose (which will be accomplished without transgressing a Melachah), but which *may* result in a Melachah being inadvertently performed. Rebbi Yehudah prohibits performing such an action mid'Rabanan, since it may result in a Melachah. Rebbi Shimon disagrees, claiming that even though a Melachah may result from this action, since the Melachah will come about without intent, the action is permitted.

(b) The laws of a Davar sh'Eino Miskaven (that it is permitted according to Rebbi Shimon or forbidden mid'Rabanan according to Rebbi Yehudah) apply only when it is not inevitable that a Melachah will occur as a result of one's action. However, when a Melachah will definitely occur as a result of one's action, this is a Pesik Reshei and is forbidden. (For example, if a person cut the head off of a chicken and states that he had no intention to kill the animal but he merely wanted its blood to feed to his dogs, it is considered as though he had full intention to kill the animal since it was an inevitable outcome of his act, and he is Chayav.)

Abaye (133a) initially thought that a Pesik Reshei is no different than any other Davar sh'Eino Miskaven. When he heard from Rava that Rebbi Shimon agrees that a Pesik Reshei is forbidden, he retracted his opinion and agreed to Rava. Therefore, according to everyone, a Davar sh'Eino Miskaven with a Pesik Reshei is forbidden.

(c) Even though the laws of a Pesik Reshei differ from a Davar sh'Eino Miskaven, nevertheless if the Melachah which inevitably occurs as a result of one's action is *not desirable* to him, he will not be Chayav according to Rebbi Shimon, because it is no worse than a Melachah sh'Einah Tzerichah l'Gufah (103a, Tosfos). Some maintain that such a Pesik Reshei is even permissible l'Chatchilah to perform on Shabbos according to Rebbi Shimon, and it is like any other Davar sh'Eino Miskaven (Aruch, cited in Tosfos 103a; see Insights to Shabbos 110:1).

If the person is pleased with the Melachah that results inevitably from his action, then it is a Pesik Reshei for which everyone (Rebbi Shimon and Rebbi Yehudah alike) agrees that he is Chayav and he must bring a Korban Chatas (as stated earlier (b)).

31) [line 55] MISHTELI - he forgets

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