1)[line 7]דכולי עלמא לא טרח אינישD'KULEI ALMA LO TARACH INISH- [we can now understand] that everyone agrees [that when it reasonable to assume that] no one would put forth such effort [for anything other than a Mitzvah, we may assume that that it was indeed intended for Mitzvah use]. Rather, the Machlokes here concerns the permissibility of tying the Tefilin straps into the proper knot on Shabbos. Keshirah (tying) is one of the 39 Avos Melachos of Shabbos.
2)[line 8]וליענבינהו מיענבLI'ANVINHU MI'ANAV- let him tie the Tefilin into a bow!
3)[line 12]הא לאו הכי עניב להוHA LAV HACHI ANIV LEHU- if not for that [which Rav Yehudah considers a bow to be a proper knot], it would be permissible to tie them into a knot?!
4)[line 16]ונוייהן לברNOYEIHEN L'VAR- their beauty (the letters that spell out the name of HaSh-m) faces outwards (such that they can be seen by other people)
5)[line 17]הלוקח תפיליןHA'LOKE'ACH TEFILIN- [a merchant] who buys [large quantities of] Tefilin [in order to re-sell them]
6)[line 18]שתים של יד ואחת של ראש או שתים של ראש ואחת של ידSHETAYIM SHEL YAD V'ACHAS SHEL ROSH O SHETAYIM SHEL ROSH V'ACHAS SHEL YAD (CHAZAKAH: CHEZKAS SHALOSH PE'AMIM)
(a)When an event or result occurs a certain number of times in a row, we may make a legal presumption that such will be the outcome in the future until there is evidence that something has changed.
(b)There is a Machlokes between the Tana'im how many times an occurrence must be observed before such a presumption may be made. Rebbi is of the opinion that after an event occurs two times, we can presume that it will happen again under the same conditions. Raban Shimon ben Gamliel argues and maintains that a Chazakah is established only once the event occurs three times.
(c)The ruling of Rav Huna in the name of Rav is that one must check a total of three Tefilin in order to establish a Chazakah that they are all Kosher, following the opinion of Raban Shimon ben Gamliel.
7)[line 19]אי מחד גברא קא זביןIY ME'CHAD GAVRA KA ZAVIN- if [a merchant who buys large quantities of Tefilin at once] is assumed to have received them from the same individual
8)[line 24]דמיתמחיD'MISMACHI- that his expertise be confirmed
9)[line 31]בצבת השניTZEVAS HA'SHENI- the second bundle
10)[line 35]לאפוקי מחזקיהLA'AFUKEI ME'CHEZKEI- to exclude [this situation in which there many bundles of Tefilin, which may have been purchased from different individuals,] from [the usual ruling that two times establish] a Chazakah
11)[line 39]זווי זוויZAVEI ZAVEI- many pairs of Tefilin tied together in a bundle
12)[line 40]דכריכן טובאD'KERICHAN TUVA- many Tefilin tied together, but not in pairs
13)[line 44]ואי לא מחשיך עליהן ומביאןV'IY LO MACHSHICH ALEIHEN U'MEVI'AN- since he must return to fetch the remaining Tefilin after Shabbos anyway, he may as well bring them all then
14a)[last line]בסכנת נכריSAKANAS [NOCHRI] (OVDEI GILULIM)- the danger of Nochrim (who have decreed that one who is found with Tefilin will be put to death)
b)[last line]בסכנת לסטיםSAKANAS LISTIM- the danger of robbers (who may harm the person or vandalize the Tefilin after dark, and therefore it is best to carry them less than four Amos at a time back to the city)
97b----------------------------------------97b
15)[line 3]דאוושא מילתאAVSHA MILSA- the thing "makes noise," i.e. becomes known (and the Nochrim who made the Gezeirah will hear about it). (For a different understanding of this Gemara which Rashi himself says is not the correct Pshat, see Rashi.)
16)[line 7]במאי קמיפלגיB'MAI KA'MIPALGI?- in what do they (Rebbi Shimon of our Mishnah and the Tana in the Beraisa) argue?
17)[line 9]אוושא מלתא דשבתAVSHA MILSA D'SHABBOS- that of Shabbos will "make noise"; i.e. people will hear that they were lenient and seemingly contemptuous in their keeping of Shabbos
18)[line 15]דקשיא ליהD'KASHYA LEI- it is difficult for [the baby to be handed from person to person one hundred times]
19)[line 16]הא עדיפאHA ADIFA- this (handing from person to person) is better (than one person carrying him less than four Amos at a time)
20)[line 20]במערןME'ARAN- he pours them
21)[line 21]מים אין בהם ממשMAYIM EIN BAHEM MAMASH- water is not significant enough for it to be considered "owned" on Shabbos (in terms of being limited by where its owner may walk on Shabbos)
22)[line 22]פוטר במיםPOTER B'MAYIM- allows [dough made on Yom Tov] with [the] water [of one person and ingredients of another to go wherever the latter may, even though in general dough made on Yom Tov with ingredients of two people is limited to the area in which they both may walk on Yom Tov]
23)[line 23]לא תהלך זוLO TEHALECH ZU- "this" (which implies the barrel) may not go
24)[line 25]דבליען בעיסהD'BELI'AN B'ISAH- where they are absorbed in a dough
25)[line 25]דאיתנהו בעינייהוISNEHU B'EINAIHU- they are distinct (not absorbed into a dough)
26)[line 29]מפני רוטבהMIPNEI ROTVAH- due to its sauce (in which the water is discernible)
27)[line 31]ומים שלא קנו שביתהMAYIM SHE'LO KANU SHEVISAN- water which did not acquire a set place for Shabbos (due to the fact that it was drawn on Shabbos)
28)[line 32]המוציא החי במטהHA'MOTZI HA'CHAI B'MITAH- One is not Chayav if he carries a living being on Shabbos - even in a Reshus ha'Rabim - due to the Halachic principle known as "Chai Nosei Es Atzmo," "a living being carries itself."
29)[line 35]בשייראSHEYARA- a caravan camped on a plain (the members of which have no way of acquiring water from within the encampment)
30)[line 40]חפצי הפקר קונין שביתהCHEFTZEI HEFKER KONIN SHEVISAH
(a)A person may only walk a distance of 2000 Amos - approximately 960 meters (3147 feet) or 1,152 meters (3774 feet), depending upon the differing Halachic opinions - from his city or dwelling place (if he is not in a city) on Shabbos or Yom Tov. If he wishes to walk up to an additional 2000 Amos in any given direction, he must make an Eruv Techumin.
(b)This is accomplished by placing food enough for two meals up until 2000 Amos away from his present location in the direction in which he wishes to walk. The location where he placed the food is now considered his "base" (Makom Shevisah) for that Shabbos or Yom Tov, and he may walk 2000 Amos in any direction from that point. In addition to people, objects also acquire a Makom Shevisah. They may not be moved on Shabbos or Yom Tov 2000 Amos beyond where they were when Shabbos or Yom Tov began. Objects which belong to people are limited to the same Techum as their owners.
(c)There is a Machlokes Tana'im as to whether or not ownerless objects acquire a Makom Shevisah, which would prevent them from being moved 2000 Amos beyond where they were when Shabbos or Yom Tov began. If they do not acquire a Makom Shevisah, their Techum becomes that of the person who takes possession of them on Shabbos.
31)[line 42]האיסקופהISKUFAH- threshold, stoop
32)[line 42]ונתגלגל הספר מידוNISGALGEL HA'SEFER MI'YADO- [part of] the scroll fell from his hand and rolled away (with the other part remaining in his hand)
33)[line 44]הופכו על הכתבHOFCHO AL HA'KESAV- one should turn it such that the words face the wall. This is a less disgraceful position than if the words were showing.
34)[last line]וקמהV'KAMAH- and in front of it