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1) [line 2] EINO OSEH KIPAH - it does not form an arch (O.F. arvolud - archway)
2) [line 3] MI'MAI HAVAI? - What caused him to be born sterile?
3) [line 3] D'AFYAH IMEI B'TIHARA - his mother baked at noontime
4) [line 3] V'SHASYA SHICHRA MARKA - and drank diluted beer; alt. strong beer
5) [line 4] HAINU D'SHAMANA L'AMI - this is [the meaning of] that which I heard from Rebbi Ami (RITVA, TOSFOS Zevachim 50a DH Amar Amrah)

*6*) [line 5] KOL SHE'MI'ME'EI IMO LAKUY - that is, Ami was heard to say, "The case here is that he was deficient from birth."

7) [line 8] BODKIN OSO SHALOSH PE'AMIM B'SOCH SHELOSHIM YOM - The Mishnah (Bechoros 38b) states that if a Bechor (firstborn male calf, sheep or goat) has a Mum Kavu'a (permanent blemish) in its eye of Chavarvar (white dots on the cornea) or Mayim (a condition of tearing), the animal is unfit to be a Korban and may be slaughtered to be eaten. A Mum of Chavarvar is considered Kavu'a if it lasts for eighty days. Rebbi Chanina Ben Antignos rules that the animal must be checked three times; at the beginning, the middle, and the end of the eighty days.

8) [line 13] V'HU HA'SARIS - and he has shown signs or symptoms that he is a Saris
9) [line 24] ALEKSANDRIA SHEL MITZRAYIM - Alexandria, Egypt

10) [line 26] CHELEV
(a) Chelev refers to the fat of an animal that is offered on the Mizbe'ach. It consists of the layer of fat covering the stomachs, all the other fat attached to the stomachs, and the fat on the kidneys along the flanks (Vayikra 3:4).
(b) It is forbidden to eat the Chelev of a Kosher Behemah (domesticated animal), but it may be used for any other purpose. The Chelev of a Chayah (a Kosher wild animal), however, may even be eaten. "Shuman" refers to all the other fat of an animal that is permitted.
(c) If a person eats Chelev b'Mezid, he is Chayav Kares; b'Shogeg he must bring a Korban Chatas. If a person is in doubt whether the fat he ate was Chelev or Shuman, he must bring a Korban Asham Taluy.

11) [line 27] SIMANEI SERIS - the symptoms by which an *Ailonis* may be recognized
*12*) [line 28] UL'ACHAR MI'KAN HEVI SHTEI SA'AROS - that is, *even* if he grew two pubic hairs (after the age of eighteen) -- RASHI

13) [line 29] NA'ASEH SERIS L'MAFRE'A - *she* is considered to be an *Ailonis* retroactively

14) [line 31] KENAS (ONES)
(a) If a man rapes a girl (between the ages of 12 and 12 1/2) he must pay her father a fine of fifty Shekalim, as stated in Devarim (22:28). This amount is the equivalent of a dowry (Kesuvah). The man must also marry the girl and never divorce her, if the girl wishes to be his wife.
(b) The age mentioned above follows the ruling of Rebbi Meir, who states that a man who rapes a Ketanah (a minor) does not pay Kenas. According to the Chachamim, Kenas must be paid if the girl is between the ages of 3 and 12 1/2 years (Kesuvos 29a).

15) [line 32] MI'KATNUSAH YATZESAH L'VAGAR - she went directly from the stage of Ketanah to the stage of Bogeres without the interim stage of Na'arah. A girl is a Ketanah (minor) until two pubic hairs grow, after she enters her twelfth year. During the following six months she is a Na'arah (maidenhood). When six months elapse she becomes a Bogeres (adult).

16) [line 33] YIS'AMRU MI'SHEMAI - should be said in my name

17) [line 34] BEN SORER U'MOREH - The "stubborn and rebellious son"
(a) A boy can become a Ben Sorer u'Moreh (Devarim 21:18-21) from the time that he shows signs of puberty (when two hairs grow) until he reaches a further stage of development (approximately three months later). He must steal money from his father, and buy 50 Dinars of meat, eating it rare outside his father's property and in bad company. He must also drink half a log (5 oz.) of wine with the meal. It is therefore forbidden for a boy of this age to eat such a meal at any time (Sefer ha'Mitzvos, Lo Sa'aseh #195)
(b) A Ben Sorer u'Moreh is punished with Sekilah (stoning). Rebbi Yosi ha'Gelili explains that since he is running after worldly pleasures, he will eventually deplete all of his father's possessions, and when there is nothing left, he will stand at a crossroads and steal from people. It is better to kill him when he is young and has few sins than to let him live and die a wicked man (Sanhedrin 72a).
(c) The Gemara (Sanhedrin 68b-72a) learns that there are additional conditions necessary to become a Ben Sorer u'Moreh, which are so numerous and intricate that it is unfeasible for this punishment ever to be executed.

18) [line 35] CHASIMAS ZAKAN HA'TACHTON - the full development of the pubic hair

19) [line 36] NA'ARAH HA'ME'URASAH
(a) If someone has relations with a married woman after not heeding the warning of two witnesses, he is put to death by Chenek (choking), as it states in the Torah (Devarim 22:22). If the woman had relations willingly, she too is put to death by Chenek.
(b) However, in one instance the Torah prescribes a different punishment (Devarim 22:23-24). If the woman was a Na'arah Besulah Me'urasah (a *virgin*, during the *first six months* after reaching her physical maturity (Na'arus), who has been betrothed through *Eirusin* (Kidushin) but has not entered the stage of Nisu'in -- i.e. she has not moved into her husband's house yet), the man who had relations with her is put to death by Sekilah (stoning). If the woman had relations with him willingly, she too is put to death by Sekilah.

20) [line 38] BEN SHEMONEH
(a) According to Chazal, a woman can give birth to a viable child only from a seven-month or a nine-month term of pregnancy. The child that is born from an eight-month term will not be viable. Even if he appears normal upon birth it is assumed that he will not survive and will die from a birth defect shortly.
(b) The Amora'im argue as to whether the child born at the beginning, but before the end, of the ninth month ("l'Mekuta'in") can be viable. According to all opinions, however, a woman who gives birth before the end of the seventh month of pregnancy can bear a viable child. (For example, Shmuel ha'Navi was born after six months and two days, as mentioned in Yevamos 42a, based on the verse in Shmuel I 1:20).
(c) If the features of a baby born in the eighth month (especially the hair and nails) are fully developed, he is deemed by Rebbi to have developed in seven months, but to have lingered in the womb until the eighth month. Therefore, he is considered a viable child. However, some rule that his viability is in question until he lives thirty days (or twenty years, according to Rashi -- see Insights).

21) [line 39] BEN SHEMONEH MI KA'CHAYEI?! - Can a baby born in the eighth month live?!

22) [last line] SHOCHAH ALAV - leans over him (the eighth-month baby)

23) [line 1] GAMRU SIMANAV - the signs that attest to his full development are complete

24) [line 5] ISHYAHUYEI HU D'ISHTAHI - he lingered in the womb
25) [line 6] RAVA TOSFA'AH - Rava, the Reciter of Tosefta'os; alt. Rava, the one who fully pronounces the words of the verses (see Rashi to Avodah Zarah 9a, in the middle and at the end of the page)

26) [line 9] K'MAN?! K'REBBI, D'AMAR MISHTAHEI? - following whose opinion [did Rava Tosfa'ah permit the child]?! Following Rebbi's opinion (which is an individual opinion, and as such is not the Halachah)?

27) [line 16] SA'ARO LAKUY - his hair is soft
28) [line 16] BESARO MACHLIK - his skin is smooth; (a man's skin is usually hairy and rough (O.F.aspre - rough)

29) [line 17] MA'ALIN RESICHOS - produce foam (O.F. escume)
30) [line 20] DOCHEH - watery
31) [line 21] MACHMITZIN - ferments, becomes putrid
32) [line 22] MA'ALEH HEVEL - produces steam, vapor
33) [line 27] MISKASHEH B'SHE'AS TASHMISH - marital relations are hard, painful for her

34) [line 28] SHIPULEI ME'AYIM - [a fleshy elevation at] the lower end of her abdomen (RASHI); alt. the womb (YA'AVETZ, based on Rashi to Nidah 63a DH Shipulei)

35) [line 29] KOLAH AVAH - her voice is deep
36) [line 33] EISIV LEI BERAS - I will give him my daughter [as a wife] (RABEINU AVRAHAM MIN HA'HAR)

37) [line 34] SIKEI DIKNA - sparse strands (lit. pins) of a beard

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