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*1*) [line 10] B'ISHAH CHASHUVAH ASKINAN - see Insights
*2*) [line 11] IY HACHI, SEIFA DI'KETANI "AVAL HU SHE'HALACH..." - (The Gemara could have asked from this Beraisa all along, since the Beraisa says that even if he goes to a doctor who heals him he is Mekudeshes, even though the doctor obviously heals him "from now on," rather then retroactively -- RITVA.)

3) [line 17] TAV L'MEISAV TAN DU MIL'MEISAV ARMELU - It is better to sit together as a couple (even with a husband of low status) than to sit alone like a widow

4) [line 18] D'SHUMSHEMANA GAVRA, (KURSEI) [KURSAYA] BEI CHARATA RAMI LAH - [Even though] her husband is [as short as] an ant, she sets her chair among the noble women (saying, "I have a husband just like you do!")

5) [line 19] D'NAFSA GAVRA, TIKARYEI B'SIPEI VAVA V'SEISIV - [Even though] her husband has the [revolting] job of combing wool to untangle the clumps of raw material into separate strands, she [is not embarrassed when she] calls to him from the threshold of the gate (in public) to sit next to her

6) [line 21] D'KALSA GAVRA, LO (BA'I) [BAIYA] TELAFCHEI L'KIDRA - [Even though] her husband (a) is of questionable lineage (RASHI); (b) sells heads of cabbage (TOSFOS to Yevamos 118b DH d'Kolsa), she does not even ask him for lentils (a very inexpensive food) for her pot (i.e. she does not ask him for anything, as long as she can be called Mrs. So-and-so (RASHI).

7) [line 22] V'CHULAN MEZANOS V'SOLOS B'VA'ALEIHEN - and all [of these women who are married to men of low status] have extra-marital relationships and attribute [the paternity of the resulting children] to their husbands

8) [line 23] ZEI'A - sweat (i.e. a woman who sweats constantly)
9) [line 23] SHUMA - (O.F. verrue) a wart
10) [line 23] REI'ACH HA'PEH - [a woman who has] bad breath
11) [line 24] MEZOHAM - an animal with an offensive smell
12) [line 31] ISAR HA'ITALKI - the Roman coin known as an "As," which is the equivalent of 1/24 of a Dinar. Its area was approximately 4.1 sq. cm or 0.64 sq. in. (1 Isar = 6-8 Perutos - based on Kidushin 12a)

13) [line 32] PADACHTAH - her forehead
14) [line 32] RA'AH V'NIFAYEIS HU!? - that is a case where he saw it [before he married her] and he agreed to bear with it

15) [line 33] KIPAH SHEL ROSHAH - her head covering
16) [line 35] TZALEKES - a scar
17) [line 36] "...KI KOLECH AREV U'MAR'ECH NAVEH." - "[O my dove, in the clefts of the rock, in the secret places of the cliff, let me see your countenance, let me hear your voice;] for your voice is sweet, and your countenance is comely." (Shir ha'Shirim 2:14)

18) [line 41] ARAVIYA - and Arab woman
19) [line 41] SHE'HIFSHILAH - who slung [over her shoulder]
20) [line 42] "UL'TZIYON..." - "And of Zion it shall be said, 'This and that man was born in her;' and He shall establish her exalted over all other cities." (Tehilim 87:5)

*21*) [line 44] AMAR ABAYE: V'CHAD MINAIHU ADIF KI'TREI MINAN - (Abaye may have learned this from the words of the above-quoted verse, which implies that one who is born in Zion is like "Ish v'Ish," or two men -- SHITAH MEKUBETZES, RASHASH. Alternatively, Abaye is commenting on the previous Drush. Although we learn from the verse that the *Zechus* of one who longs to return to Zion is equal to the Zechus of one who lives there, nevertheless they are not equal in all respects. With regard to their *wisdom*, the one who does not actually live in Zion cannot compare to the one who does live there -- SHITAH MEKUBETZES)

22) [line 44] V'CHAD MINAIHU ADIF KI'TREI MINAN - and one of them (a scholar of Eretz Yisrael) is better than two of us (the scholars of Bavel)

23) [line 46] BAVLA'EI TIPSHA'EI - foolish Babylonians
24) [line 48] V'NISTACHFAH SADEHU - (lit. and his field was washed out) it was the husband's bad Mazal that caused her to develop the blemishes

25) [line 6] LO MI'PIHA ANU CHAYIN - (lit. we do not live from her mouth) we do not conduct ourselves according to her words (One of the three pillars of the world is Emes, truth (Avos 1:18). As such, the Mishnah Kesuvos 12b employs the phrase, "We do not live from her words," i.e. we cannot assume that her words are the truth -- TOSFOS REBBI AKIVA EIGER, quoting TALMIDEI RABEINU YONAH, cited in the SHITAH MEKUBETZES to Kesuvos ibid. The TIFERES YISRAEL brings the Gemara Sanhedrin 97a, that tells of a place called Kushta, the inhabitants of which live long lives because they never tell lies. The word Kushta also means truth. Accordingly, the Mishnah hints that we will not live long lives because of her words, since she may be lying.)

26) [line 11] TAVRA - (a) there is a contradiction (between the two parts of the Mishnah) (RASHI); (b) a word used as an oath (TOSFOS DH Tavra, citing RABEINU CHANANEL)

27) [line 17] BAHERES (NIG'EI BASAR)
(a) THE PROCESS BY WHICH A METZORA BECOMES TAMEI - When a person develops a mark that looks like Tzara'as, a Kohen must ascertain whether or not it is a Nega Tzara'as. If it is indeed a Nega Tzara'as, the Kohen tentatively pronounces him Tamei for one week, making him a Metzora Musgar (Hesger Rishon). The Kohen returns after a week to see what changes, if any, occurred to the mark. If there are no changes, the person remains a Metzora Musgar (Hesger Sheni) and the Kohen returns after the second week. If there are still no changes the Kohen pronounces the person to be Tahor. If the Kohen *confirms* the Tum'ah of the Metzora due to the appearance of Simanei Tum'ah in the mark, the Kohen pronounces him a Metzora Muchlat. A Metzora Muchlat remains Tamei until his Simanei Tum'ah go away.
(b) The names and colors of four types of marks that make a person a Metzora are 1. Baheres, which is the color of snow; 2. Se'es, which is the color of clean, white newborn lamb's wool; 3. Sapachas of Baheres, which is the color of the plaster used to whitewash the Beis ha'Mikdash; 4. Sapachas of Se'es, which is the color of the white membrane found on the inside of an egg.
(c) The Simanei Tum'ah for marks that appear on the skin (Nig'ei Basar) are: 1. the mark spreads (Pisyon); 2. at least two white hairs (Se'ar Lavan) grow inside the mark; or 3. a patch of healthy skin (Michyah) appears in the middle of the Nega.
(d) A person is only a Muchlat if the mark of Tzara'as appears before the emergence of the white hairs. If the white hairs emerge first, then he only becomes a Metzora Muchlat if he develops other Simanei Tum'ah.

28) [line 17] SE'AR LAVAN (SIMANEI TUM'AH)
See previous entry, paragraphs (c), (d).

29) [line 19] KEHAH - the mark of Tzara'as became dull (a sign that the Metzora is Tahor)

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