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1) [line 19] YAD'EI CHAVRIN BAVLA'EI MAI TIVUSA AVDINAN BA'HADAIHU - our Babylonian colleagues realize the great service that they (the Beis Din in Eretz Yisrael) did for them (by making Elul of that year a thirty-day month)

*2*) [line 19] MAI TIVUSA AVDINAN BA'HADAIHU? - the Amora'im wanted to point out to the people of Bavel that *they* stood to gain from the extra day of Elul, since otherwise the Babylonian Jews would complain that the extra day just caused them anguish. (Had there never been an extra day to Elul, they would only have had to keep one day of Rosh Hashanah every year, TOSFOS. Alternatively, their distress was caused by the fact that they only observed one day of Rosh Hashanah, and it turned out to be the wrong day, since Beis Din added a day to Elul, see Background to 19:11)

3) [line 20] MISHUM YARKAYA - so that the vegetables picked on Erev Shabbos should not spoil, leaving nothing for Yom Tov (or so that those picked on Erev Yom Tov should not spoil before Shabbos). Had Elul been a twenty-nine- day month, Yom Tov would have been adjacent to Shabbos. The extra day in between allows fresh vegetables to be picked for each day.

4) [line 20] MESAYA - so that the dead should not decompose
5) [line 22] L'URSA - on the night following Yom ha'Kipurim
6) [line 25] EFSHAR BA'AMAMEI - it is possible for Nochrim to bury the dead
7) [line 26] EFSHAR B'CHAMIMEI - (a) it is possible to soak the vegetables in *hot water*, restoring their freshness (RASHI); (b) it is possible to eat the vegetables, even though they have become *overheated* because they were left out for two days (RABBEINU CHANANEL, 1st explanation); (c) it is possible to cook them and leave them in *hot water* and eat them after Yom ha'Kipurim (RABBEINU CHANANEL, 2nd explanation)

8) [line 26] IY HACHI, MAI SHENA L'DIDAN? - if so, why is it only a benefit for us (in Bavel) when they add a day to Elul?

9) [line 27] CHAVIL LAN ALMA - our part of the world is hot
10a) [line 30] L'ABRO - to add a thirtieth day to the month [even though the new moon has been seen]
b) [line 30] L'KADSHO - to proclaim the new month on the thirtieth day [even though the new moon has *not* been seen]

11) [line 32] ME'AIMIN AL HA'EDIM ... L'ABRO - we intimidate the witnesses [so that they do not testify that they saw the moon] in order to declare Rosh Chodesh on the thirty-first day

12) [line 38] EIN BEIN ATZERES L'ATZERES V'EIN BEIN ROSH HA'SHANAH L'ROSH HA'SHANAH ELA ARBA'AH YAMIM BILVAD The day of the week on which Shavuos and Rosh ha'Shanah fall, respectively, is always four days after its day of the week of the previous year (The Halachah does not follow this opinion.)

13) [line 2] YACHILNA L'TAKUNEI L'CHULAH GOLAH - I could prepare a calendar for the Diaspora [without the aid of witnesses]

14) [line 4] SOD HA'IBUR - a Beraisa that teaches astronomy as it applies to the synchronization of the lunar year with the solar seasons, and that is only understood by the initiated

15) [line 4] NOLAD KODEM CHATZOS - if the Molad (conjunction, or the calculated time at which the moon passes between the sun and the earth) occurs before noon

16) [line 8] TZARICH SHE'YEHEI LAILAH V'YOM MIN HA'CHADASH - the old moon must no longer be visible for an entire night and the following day in order for that day to be counted as part of the new month

17) [line 9] TOLADTO - the time of the Molad
18a) [line 10] NOLAD KODEM CHATZOS - if the Molad occurs before noon
b) [line 10] B'YADU'A SHE'NIR'EH SAMUCH LI'SHEKI'AS HA'CHAMAH - then it is a known fact that the new moon can be seen right after sunset

19) [line 13] L'AKCHUSHEI SAHADEI - to contradict [the testimony of] the witnesses
20) [line 14] 24 SHA'EI MICHSI SIHARA - the moon is hidden for twenty-four hours
21) [line 15] SHIS ME'ATIKA - six hours of the old moon
22) [line 15] V'TAMNEI SEREI ME'CHADTA - and eighteen hours of the new moon
23) [line 21] MASHMA'US DORSHIN - which implication of the verse teaches the Halachah
24) [line 23] KOL SEFEIKA L'KAMEI SHADINAN - any doubt concerning which day the new month was proclaimed affects the day *after* the festival (which occurs during that month); i.e. we do not take into account the possibility that the new month might have been proclaimed on the 29th day of the previous month, but only the possibility that the new month was proclaimed on the 30th or 31st day of the previous month (and thus the extra day of Yom Tov is made after, and not before, the approximated day)

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