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1) [line 1] L'INSUVEI LA'TZARAH MEKAMEI DIDAH - whether her Tzarah is permitted to remarry before her

2) [line 4] INSIV, MENASVINAN LAH LA'TZARAH - if she gets remarried, her Tzarah may also remarry

3a) [line 17] "TAMOS NAFSHI IM PELISHTIM" HU D'KA'AVDA - her intentions were similar to those of Shimshon on the day of his death when he killed many Pelishtim along with himself (see next entry). She had intended to cause her Tzarah anguish by saying that their husband had not died and therefore they both could not get married. The Gemara presumed that since this is a valid interpretation of her words even if the truth was that their husband had indeed died, she should also be *permitted* to remarry, along with her Tzarah. The Gemara concludes that the Mishnah teaches us that we do not use this logic, and she alone is prohibited from remarrying.
b) [line 17] "[VA'YOMER SHIMSHON,] TAMOS NAFSHI IM PELISHTIM..." - "[And Shimshon said (to HaSh-m),] 'Let me die with the Pelishtim.' [And he bowed with all his might; and the house fell upon the lords, and upon all the people who were in there. And so, the dead whom he slew at his death were more than those whom he slew in his life.]" (Shoftim 16:30)

4) [line 26] PARTZUF PANIM IM HA'CHOTEM - the facial features, including the nose
5) [line 28] KELAV - his clothing
6a) [line 29] MEGUYAD - dismembered, even in places that make him a Tereifah (a person who will definitely die)
b) [line 29] TZALUV - hanged or impaled; nailed to the stake

7) [line 33] PADACHAS - forehead
8) [line 36] "HAKARAS PENEIHEM ANSAH BAM..." - "Their countenance testifies against them; [their sins are like those of Sedom, they speak out and do not withhold anything. Woe to their souls, for they have brought evil upon themselves!" (Yeshayah 3:9)

9) [line 37] HAVAH MASKEI BEI - he (Aba bar Marta) owed money to the household of the Exilarch

10) [line 38] AISEI KIRA - he brought wax
11) [line 38] DAVAK B'VALYASA - and stuck it onto a rag
12) [line 39] DAVAK B'APUSEI - and stuck [the rag] on his forehead
13) [line 39] CHALAF KAMAIHU - he passed right in front of them
14) [line 40] V'LO BESHAKRUHA - and they did not recognize him

15) [line 41] SIMANIN LAV D'ORAISA
(a) There are certain instances where the Torah requires proof of identity, for example in order to reclaim a lost object or to identify a dead man and permit his wife to remarry. The Gemara records an argument as to whether Simanin ("signs;" identifying marks) are considered a valid poof (Simanin d'Oraisa) or not (Simanin Lav d'Oraisa) in these instances.
(b) The Simanin under discussion are not general signs (e.g. the color of the clothes of the deceased), nor very specific signs (e.g. the lost Get had a hole next to the third letter Alef). The former certainly is *not* accepted as proof, while the latter certainly *is* accepted (see Insights). The Simanin under discussion are signs that lie in between these extremes.

16) [line 42] ARNEKI - a change purse or money bag
17) [line 46] SHUMA - a mole
18) [line 49] SHUMA METZUYAH B'VEN GILO - identical moles are commonly found on a ben Gil (someone who is born on the same day and under the same Mazal).

19) [line 1] SIMAN MUVHAK - a very specific identifying mark that is proof without a doubt

20) [line 5] AROCH V'GOTZ - tall or short
21) [line 6] UKAF - a pack saddle
22) [line 7] LO SHAILEI INSHEI UCHPA - people do not borrow pack saddles
23) [line 7] D'MASKIV LEI L'CHAMRA - because [unless they are made to order] they injure the donkey

24) [line 9] CHAYISH L'ZIYUFEI - a person suspects that his signet ring will be copied illicitly

25) [line 10] MENACHASHEI INSHEI V'LO MOSHLEI - people are superstitious (considering it a bad sign) and do not lend out [their purse or money bag]

26) [line 11] B'CHIVREI V'SUMKEI - referring to white or red (two common colors) clothes

27) [line 13] METMEI (TUM'AS MES)
(a) A k'Zayis of a Mes (a corpse) is called "Avi Avos ha'Tumah" and is Metamei through Maga (contact), Masa (carrying), and Ohel (being in the same room),
(b) If a person (or utensil) became Tamei through touching a Mes, he must wait seven days to become Tahor. On the third and seventh days he must have spring water mixed with the ashes of the Parah Adumah (Mei Chatas) sprinkled on him. A person who is Tahor dips three Ezov branches (hyssops) that have been bound together into the mixture, and sprinkles them on the person who is Tamei. On the seventh day, he immerses in a Mikvah after the mixture is sprinkled on him in order to complete his Taharah. (Bamidbar 19:17-19)

28) [line 14] GOSES - a person who is about to die
29) [line 18] LICHVOS - [it is possible for the wounds] to be cauterized
30) [line 20] ASYA - (a) Tosfos to Yevamos 115a DH Amar brings the Gemara in Bava Basra 56a that identifies Asya with Keini mentioned in Bereishis 15:19. It seems that the Keini lived near Moav, to the west of the Dead Sea. They lived in Ir HaTemarim (Palm City), which may be Chatzatzon Tamar, to the west of the Dead Sea. The Targum translates Keni as Shalamite, an Arabic tribe (RABBI ARYEH KAPLAN); (b) possibly Callirhoe and its surroundings, on the east side of the Jordan River, near the Dead Sea; (c) Asia Minor, or rather the Roman province embracing the Western part of the peninsula of Asia Minor, bequeathed by King Attalus to the Roman republic; (d) a town called Essa, east of Lake Kineres

31) [line 22] ARKUVAH - the knee
32) [line 24] D'MARZU MAKAH - (a) water causes a wound to worsen (RASHI to Yevamos 47b); (b) water irritates a wound (making it more painful -- RASHI here); (c) water clogs the mouth of a wound and does not let the medicine heal it (ARUCH)

33) [line 25] TAIYA - an Arab merchant
34) [line 25] D'SHAKIL SAFSIRA - who took hold of a sword
35) [line 25] V'GAIDEI L'GAMLEI - and dismembered his camel
36) [line 26] V'LO AFSIKTEI L'NA'ARUSEI - and it did not finish its braying (but died immediately)

37) [line 27] KECHISHA HAVYA - it (the camel) was sick and weak
38) [line 27] SAKIN MELUBENES - [the Mishnah speaks about] a white-hot sword (that instantly cauterizes the wounds)

39) [line 29] MI'MAKOM SHE'EIN NAFSHO YOTZ'AH - from a place where he will not die from the wounds

40) [line 31] SHENAYIM O ROV SHENAYIM - both Simanim (the trachea and the esophagus) or most of each

41) [line 36] GOLEH (AREI MIKLAT - Cities of Refuge)
(a) A person who murders intentionally after having been previously warned is liable to the death penalty. A person who murders unintentionally is exempt from the death penalty, but is punished with Galus (banishment).
(b) When it is proven that a person killed unintentionally, he is banished to one of the six Arei Miklat (Cities of Refuge) or one of the forty-two cities of the Leviyim. He must stay there and not leave the city or its Techum for any reason whatsoever until the death of the Kohen Gadol who served at the time that he was sentenced to banishment.
(c) If the unintentional murderer leaves his City of Refuge, the Go'el ha'Dam (the closest relative of the murdered person) is permitted to avenge the death of his relative and kill the murderer.

42) [last line] SHEMA HA'RU'ACH BILBALTO - whether the wind confounded him (causing his condition to worsen until he died)

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