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1) [line 3] "BA'MAYIM" "BA'MAYIM" SHENEI PE'AMIM - the word "ba'Mayim" is stated two times in the same verse with regard to Kosher fish: "mi'Kol Asher ba'Mayim" and "Kol Asher Lo Senapir v'Kaskeses ba'Mayim" (Vayikra 11:9)

2) [line 5] KED'AMREI B'MA'ARAVA - like they say in the west (i.e. Eretz Yisrael)

3a) [line 5] KOL MAKOM SHE'ATAH MOTZEH SHTEI KELALOS HA'SEMUCHIM ZEH LA'ZEH... - wherever you find two Kelalos (general terms) written together followed by a Perat (a specific term), we interpret the verse using the method known as Kelal u'Frat u'Chlal (see Background to Shavuos 4:13), as if the specification is written in between the two generalizations.
b) [line 7] HATEL PERAT BEINEIHEN - place the specification in between them (the two generalizations)

4) [line 20] SOTAH
(a) A 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 (d), below).
(b) The husband must bring his wife to the Beis ha'Mikdash to perform the ceremony of the Mei Sotah. On the way there, Beis Din appoints two Torah scholars to accompany them to make sure that they do not engage in marital relations, which are forbidden to them. Moreover, if the couple does have marital relations at this point, the Mei Sotah will not work, since the husband must be "Menukeh me'Avon," clear (lit. cleaned) of sin for the ceremony to work. The Gemara (Sotah 47b) explains that this means that he did not have relations with his wife from the time that she became prohibited to him or with any other woman (ever) who was prohibited to him (RASHI to Sotah ibid.)
(c) The couple brings a sacrifice consisting of 1/10 of an Eifah (approx. 2 quarts) of barley meal as a Minchah offering. In the Azarah of the Beis ha'Mikdash, a 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.
(d) 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, erasing the Holy Names. 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 would be blessed that she would become pregnant (Bamidbar 5:11-31). In times when there is no Mei Sotah such as in the present day, a Sotah must be divorced and does not receive her Kesuvah.

5) [line 20] "V'NE'ELAM ME'EINEI ISHAH" - "and it is hidden from the eyes of her husband" (Bamidbar 5:13)

6) [line 26] "V'NE'ELMAH ME'EINEI CHOL CHAI, UME'OF HA'SHAMAYIM NISTARAH." - "it is hidden from the eyes of all the living, and concealed from the birds of the air." (Iyov 28:21) - RASHI to Iyov ibid. explains that the "birds of the air" refers to the Angels.

7) [line 28] "LO YADA ENOSH ERKAH..." - "Man does not know its value; [nor is it found in the land of the living.]" (Iyov 28:13)

8) [line 29] YEDI'AS BEIS RABO SHEMAH YEDI'AH - the knowledge that one received [as a child] from his teacher is [sufficient to be] considered a [prior] "Yedi'ah" (which is necessary to create a liability to bring a Korban Oleh v'Yored)

9) [line 36] AVOS / TOLDOS
(a) There are thirty-nine Avos Melachos (categories of creative acts) that are forbidden mid'Oraisa on Shabbos. Each Av Melachah has Toldos (sub-categories) that are also forbidden mid'Oraisa. A list of the Avos Melachos is found in the Mishnah on Daf 73a.
(b) The Mishnah uses the term Avos to refer to Hotza'ah (taking an object out of a private domain into a public domain) and the term Toldos to refer to Hachnasah (taking an object from a public domain into a private domain) (see Background to Shavuos 2:3).

10) [line 1] HA'MOTZI ME'RESHUS LI'RESHUS - transferring an object from a private domain to a public domain or vice versa

11) [line 2] KA ME'AYEIL IYULEI - he takes [an object] in (lit. up) [into a private domain from a public domain]

12) [line 7] TANA KOL AKIRAS CHEFETZ MI'MEKOMO "HOTZA'AH" KARI LAH - the Tana of our Mishnah calls any displacement of an object from its prior location "Hotza'ah"

13) [line 11] RESHUYOS KETANI - the Mishnah (Shabbos 2a) uses the word "Yetzi'os" to refer to "Reshuyos," domains. The Rishonim explain: (a) Read the Mishnah as follows: *Reshuyos* Shtayim she'Hen Arba. There are two Reshuyos involved in the prohibitions of Hotza'ah; Reshus ha'Rabim and Reshus ha'Yachid. They produce four prohibitions for the person inside the house (two mid'Oraisa and two mid'Rabanan), and four prohibitions for the person who is outside of the house (RASHI); (b) There are various *domains* of Shabbos. With respect to them, we find two prohibitions mid'Oraisa which are four (two more mid'Rabanan) inside the house and two ... outside of the house (TOSFOS to Shabbos 2b DH Reshuyos, citing RIVA)

14a) [line 14] BAHERES AZAH K'SHELEG - Baheres is as white (bright) as snow
b) [line 14] SHENIYAH LAH K'SID HA'HEICHAL - [the] secondary [mark] to it is as [white as] the plaster that was use to whitewash the Beis ha'Mikdash

15a) [line 15] SE'ES K'TZEMER LAVAN - Se'es is as [white as] white [newborn lamb's] wool
b) [line 15] SHENIYAH LAH KI'KERUM BEITZAH - [the] secondary [mark] to it is as [white as] the membrane inside of an eggshell

16) [line 16] MAN TANA MAR'OS NEGA'IM? - Who is the author of the Mishnah [that separates] Mar'os Nega'im [into two categories that each contain an Av and a Todah]?

17) [line 17] KEIVAN D'AMAR ZO L'MA'ALAH MI'ZO V'ZO L'MA'ALAH MI'ZO - since he stated [the marks of Nega'im in order, not separating them into categories of Avos and Toldos, but rather recording them in one list, saying,] "this one is higher than that one and that one is higher than the other one" (as the Gemara shows on Daf 6a)

18) [line 18] TIHARTA SID HEICHAL MIL'TZAREF - you have made it impossible (lit. you have purified it) for the mark that is the color of Sid ha'Heichal to combine with any of the other marks for the required size of one Gris (see Background to Shavuos 2:4) [but it still can be Metamei by itself, when there is a mark that is the size of one Gris and the color of Sid ha'Heichal]

19) [line 20] ADIFA - more white [than it, i.e. Se'es is *in between* Baheres and Sid ha'Heichal]

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