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1) [line 1] HA'MEFAKE'ACH ES HA'GAL - one who removes the heap of stones that collapsed on a person

2) [line 11] D'AVTECHINHU - they promised [to release him]
3) [line 14] CHUTZ L'CHOMAS BEIS PAGI - outside of the wall of Beis Pagi, an area located at the city limits of Yerushalayim; i.e. outside of the outermost wall of Yerusalayim

4) [line 29] BAMAS YACHID
(a) A Bamah is a raised area used for sacrifices. Before the Beis ha'Mikdash was built (when the Mishkan was not in use), there were times when it was permitted to offer sacrifices on public (Bamas Tzibur or Bamah Gedolah) and private (Bamas Yachid) altars. (See Insights)
(b) BAMAS TZIBUR: Only one public altar was in use at any particular time. At various times in our history, the Bamah Tzibur was in Gilgal (where the Mishkan was kept before the land was completely conquered, until it was moved to Shiloh), Nov and Giv'on (after the Mishkan in Shiloh was destroyed, see Zevachim 112b). An individual could offer only voluntary sacrifices on a Bamas Tzibur. There is a difference of opinion among the Tana'im as to whether all communal sacrifices could be offered on a Bamas Tzibur or only the communal sacrifices that have a fixed time. (Zevachim 117a)
(c) BAMAS YACHID: Any man, even if he was not a Kohen could build a Bamas Yachid anywhere in Eretz Yisrael and offer upon it his personal sacrifices. Only voluntary sacrifices were allowed to be offered on a Bamas Yachid.

5) [line 36] TEFEILAH - an attachment (her participation is adjunct to others)
6) [last line] TIFLUS - promiscuity

7) [line 1] PERITZUSA - immorality

8) [line 26] ZOCHEH (ZACHIN L'ADAM SHELO B'FANAV)
(a) When a person buys or sells an object, or marries or divorces a woman, he must make a Ma'aseh Kinyan (a formal Halachically-binding act denoting the change in status). This act may be performed by the Shali'ach (agent) of the person who makes the Kinyan instead of the person himself.
(b) When the acquisition of a certain object is unquestionably beneficial for a person, even though he has not appointed a Shali'ach to do so, someone may acquire it for the person as if he were his Shali'ach. This act is called Zachin l'Adam she'Lo v'Fanav. The Rishonim argue as to why "Zachin" works. Some state that there is an "Anan Sahadei" (lit. "we are witnesses," - i.e. it is as clear to us as if he stated it himself) that the person would have made him a Shali'ach in this case (RASHI Gitin 9b DH Yachzor, TOSFOS Kesuvos 11a DH Matbilin). Other Rishonim claim that "Zachin" does not work through a vehicle of Shelichus at all, since it also works for minors who Halachically cannot appoint Shelichim. Rather, the Torah created a new law called "Zachin ..." that allows one person to acquire an object for another person in such cases (RAN Kidushin 42a -- this may be an argument among the Tana'im in Bava Basra 156b).
(c) The Rishonim write that if the recipient expresses (afterwards, when he finds out about the Zechiyah) that he does not wish to accept the object, he does not obtain ownership. (although in rare instances the Rishonim suggest that "Zachin" would work even if the recipient refuses the acquisition when he hears about it -- see RASHBA Kidushin 23b).

9) [line 38] SHEMA YEDAKDEKU BO - perhaps they will be overly strict/punctilious with it

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