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1) [line 1] KONEM SHE'ANI OESH L'FICHA - this is the language of a vow that means that whatever I produce is forbidden for you to eat as if it were a Korban

2) [line 1] L'HAFER (NEDARIM: HAFARAH)
(a) A man has the right to annul certain vows of his wife and his daughter, as the Torah states in Bamidbar 30:6, 9, 13-14. He accomplishes this if on the day that he hears the vow he states "Mufar Lach" ("it is annulled"). There is an argument among the Tana'im whether the vow must be annulled before nightfall on the day the husband/father heard it, or before 24 hours pass from when he heard it (Shabbos 157a).
(b) A father may annul the vows of his daughter while she is a minor or Na'arah (when she grows two pubic hairs) until she becomes a Bogeres (six months after she becomes a Na'arah). If the father marries her off when she is a minor, during the period of Eirusin both the father *and* the future husband must annul the vows for them to be considered annulled. After the period of Nisu'in, the husband may annul the vows and not the father. Nobody may annul the vows of an unmarried *mature* woman; they need to be revoked, as follows.
(c) When an adult makes a Neder (or designates Chalah, Terumah or Kodshim) or Nezirus, he may have it revoked by a Beis Din of three (if they are not outstanding authorities) or a Yachid Mumcheh (an outstanding authority). The general method used is that Beis Din investigates whether the person would not have made the Neder in the first place had he been aware of a particular fact.

3) [line 2] SHEMA TA'ADIF ALAV YOSER MIN HA'RA'UY LO - lest she produce for him a larger quantity than she is obligated to give him. The Mishnah in Kesuvos (5:9) states that a woman must produce the weight of five Sela'im of Shesi (spun warp thread, the longitudinal thread of the loom, which is thinner and harder to make than the woof thread, the latitudinal thread) in Yehudah, which is the equivalent of ten Sela'im of Shesi in the Galil, or the weight of ten Sela'im of Erev (woof) in Yehudah, which is the equivalent of twenty Sela'im of Erev in the Galil.

4) [line 4] YIKADSHU YADAI L'OSEIHEM - [the produce of] my hands shall be consecrated to their Maker (RASHI to Kidushin 63a, TOSFOS here, DH Yikadshu)

5) [line 15] MODINA D'IY SHAMEIT V'ACHIL - I concede that if he picks some dates and eats them

6) [line 15] LO MAFKINAN MINEI - we do not take them from him (or exact payment for them). That is, because Rav Nachman is in doubt as to whether "Adam Makneh Davar she'Lo Ba l'Olam" - "a person cannot acquire a thing that has not yet entered the world," or not

7) [line 19] ARISA - a hired field laborer who receives a percentage (1/2, 1/3 or 1/4) of the produce of the field

8) [line 20] KANTA D'FEIREI - a basket of fruits
9) [line 21] NAGAH LEI - it became late (and he still had not come)
10) [line 21] SHAKAL ASER M'PEIREI D'VEISEI ALAIHU - he separated *Ma'aser* (one tenth) from the fruits of his house as Terumos and Ma'asros for the basket of fruits that he was about to receive from the Aris (he already knew the quantity that was about to arrive)

11) [line 1] AKARYUN B'CHELMA - they read to me in a dream
12) [line 2] KANEH RATZUTZ - *just the words* "Kaneh Ratzutz" - "a shattered cane or reed," from a verse

13) [line 3] "['ATAH] HINEH VATACHTA LECHA AL MISH'ENES HA'KANEH HA'RATZUTZ HA'ZEH..." - "[And now,] behold, you trust upon the staff of this shattered reed, [upon Mitzrayim, on which if a man leans, it will go into his hand, and pierce it; so is Par'oh, king of Mitzrayim, to all who trust in him." (Melachim II 18:21) - Rebbi Yanai feared that this verse would indicate that he did not act properly.

14) [line 4] "KANEH RATZUTZ LO YISHBOR U'FISHTAH CHEHAH LO YICHABENAH [LE'EMES YOTZI MISHPAT.]" - "He shall not break a shattered reed, and he shall not quench the dimly burning flax; [he shall bring forth judgment to truth.]" (Yeshayah 42:3) - This verse shows that Rebbi Yanai acted properly.

15) [line 5] "LO SASGIR EVED EL ADONAV; ASHER YINATZEL ELECHA ME'IM ADONAV." - "You may not turn over a slave to his master; who has found refuge with you from his master." (Devarim 23:16) - In our Gemara, Rebbi explains that this verse refers to a person who buys a slave in order to free him. There are other explanations in the sources, closer to the simple meaning, as follows: a slave who has escaped to Eretz Yisrael may not be turned over to his master (GEMARA Gitin 45a; RAMBAM Hilchos Avadim 8:10). Some also include a circumcised slave who has escaped from his non-Jewish master (SIFRI, TARGUM, cf. RABEINU BACHYA). Others include a slave who escapes to the army camp (IBN EZRA, CHIZKUNI, ABARBANEL).

16) [line 15] ARUGAH - a garden patch
17) [line 16] LECHESHE'YAVI'U SHELISH - when they will be a third grown
18) [line 19] D'MILSA D'AVIDA L'IGLUYEI - a matter that can easily be disclosed
19) [line 20] D'IHI DAIKA U'MINASVA - the wife investigates [the situation until she is certain that her husband has died] before she gets married

*20*) [line 21] KEIVAN D'ZIMNIN D'RACHAMA LEI LO DAIKA - there are times when the woman loves her Yavam and wants to marry him, and therefore she is negligent and does not investigate the matter thoroughly to verify that her husband indeed died. (The Mishnah, cited by the Gemara later on this page, states clearly that the wife's own testimony is accepted to prove the death of her husband and to allow her to the Yavam. Nevertheless, at this stage the Gemara thinks that the testimony of a single witness is *less* reliable than that of the wife herself -- TOSFOS DH Ad.)

21) [line 21] D'RACHAMA LEI - she likes him (the Yavam)
22) [last line] D'MISNA HU D'SANYA LEI - she hates him (the Yavam)

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