[9a - 25 lines; 9b - 42 lines]
1)[line 1]גלגל עיסה מערב יו"טGILGEL ISAH ME'EREV YOM TOV- a) if one kneaded dough on Erev Yom Tov (RASHI); b) if one [began] kneading dough on Erev Yom Tov [but did not complete it until after Yom Tov began] (YERUSHALMI, cited by TOSFOS DH Gilgel)
2)[line 1]חלתהCHALASAH (CHALAH)
(a)With regard to the Mitzvah of Chalah, the verses state, "...b'Vo'achem El ha'Aretz...Reishis Arisoseichem Chalah Tarimu Serumah..." - "[Speak to the people of Yisrael, and say to them,] 'When you come into the land [where I shall bring you, when you eat of the bread of the land, you shall separate a Terumah (tithe) to Hash-m.] You shall separate the first of your dough for a Terumah; [as you do with the Terumah separated from the grain of the threshing floor, so, too, shall you present this [to the Kohanim.]" (Bamidbar 15:18-20).
(b)When a person makes dough from one of the five species of grain (wheat, barley, oats, rye or spelt), he must separate a small portion which must be given to the Kohen before he may eat from the dough. This portion is called Chalah. (The requirement to separate Chalah with a Berachah applies to a volume of dough made with at least 43.2 Beitzim of flour [about 10 1/2 cups or 2.48 liters]. One who makes a dough that is at least approximately half of that size must separate Chalah without a Berachah.) A professional baker must separate 1/48 of his dough as Chalah, while one baking bread for his or her own household must separate 1/24. If one did not separate Chalah from his dough before it was baked, it must be separated after it is baked before the bread may be consumed. Before Chalah is separated, the dough is called "Tavul l'Chalah," and anyone who eats it b'Mezid (intentionally) is liable to receive the punishments of Malkus and Misah b'Yedei Shamayim (Makos 13a).
(c)Chalah has the same status of Terumah; it may be eaten by Kohanim and their households while they are Tehorim. A non-Kohen who eats Chalah b'Mezid is liable to receive Malkus and Misah b'Yedei Shamayim (RAMBAM Hilchos Bikurim 5:14 and Hilchos Terumah 6:6).
(d)As the verses (see above, (a)) indicate, the Mitzvah of Chalah applies only in Eretz Yisrael. There is a Mitzvah mid'Rabanan, however, to separate Chalah in Chutz la'Aretz as well.
3)[line 3]אין מפריש ממנה חלתה ביו"טEIN MAFRISH MI'MENAH CHALASAH B'YOM TOV- he may not separate Chalah from it on Yom Tov [since he could have - but did not - before Yom Tov, in which case it is included in the decree that one may not separate Terumos and Ma'asros (see Background to Yoma 55:37) on Shabbos or Yom Tov due to its similarity to fixing a vessel]
4a)[line 5]חלת חוצה לארץCHALAS CHUTZAH LA'ARETZ- [regarding] Chalah [separated from dough mixed] outside of Eretz Yisrael [which need not be separated mid'Oraisa; see above, entry # 2:d)]
b)[line 6]אוכל והולך ואח"כ מפרישOCHEL V'HOLECH V'ACHAR KACH MAFRISH- one may eat the [entire] dough and only then separate [Chalah as the only remaining bit]. The separation of Chalah in Chutz la'Aretz is not necessary to permit the dough to be eaten according to Shmuel. This implies that it is permitted to separate it on Shabbos or Yom Tov even if the dough was made from the day before, since it is not similar to fixing a vessel.
5a)[line 7]קרא עליה שםKARA ALEHA SHEM- he designated part of the dough [as Chalah before eating the rest of it]
b)[line 8]שאסורה לזרים?SHE'ASURAH L'ZARIM?- that it is forbidden to non-Kohanim? Since this is true, it is considered Terumah, as Chalah is referred to in the Torah as "Terumah" (Bamidbar 15:19; see above, entry # 2:a). It is therefore included as part of the general decree prohibiting the separation of Terumos and Ma'asros on Shabbos and Yom Tov.
6)[line 9]שובךSHOVACH- a raised, multi-tiered dovecote, with many separate compartments for pigeons to live. Each compartment contains two or sometimes three pigeons.
7)[line 10]מטהוMATEHU- he may tilt it
8)[line 10]חלוןCHALON- the opening of one of the compartments in the dovecote
9)[line 13]להטיח גגוL'HATI'ACH GAGO- to plaster his roof [in order to improve rainwater drainage]
10)[line 13]שובכו מוכיח עליוSHOVCHO MOCHI'ACH ALAV- the dovecote [to which the ladder belongs - and for which it is specially made --] proves his intent
11)[line 16]מראית העיןMAR'IS HA'AYIN- lit. that which the eye sees; it will appear that he is transgressing a prohibition, even though he is not in actuality
12)[line 17]בחדרי חדריםCHADREI CHADARIM- the innermost chamber
13a)[line 18]שוטחן בחמהSHOTCHAN BA'CHAMAH- [one whose clothing became soaked with rainwater on Shabbos] may spread them out in the sun
b)[line 18]אבל לא כנגד העםAVEL LO KENEGED HA'AM- but not where the public is able to see them [since it appears as if he washed his clothing on Shabbos]
14)[line 23]לימא רב דאמר כב"ש?!LEIMA RAV D'AMAR K'BEIS SHAMAI?!- [how can you, Rav Chanan bar Ami,] say that Rav follows the opinion of Beis Shamai?!
15)[line 24]תנאי היאTENAI HI- it is the subject of a disagreement between Tana'im. Rav Chanan bar Ami explains that Rav understood that he was following the opinion of Beis Hillel, who agrees with Rebbi Elazar and Rebbi Shimon. He himself, however, agrees with the Tana Kama of the Beraisa, who clearly maintains that Beis Hillel are of the opinion that there is a difference between public and private places when it comes to that which is prohibited due to Mar'is ha'Ayin.
16)[line 7]עליהALIYAH- an upper story
17)[line 9]מדדין בוMEDADIN BO- walk the ladder [by swinging each of its feet forward in succession, a bit at a time]
18)[line 10]נפוק לקרייתאNAFUK L'KIRYASA- went out to the villages [that were located in close proximity to land that they owned, in order to check on the progress of their fields]
19)[line 11]סולםSULAM- [a question regarding the permissibility of moving] a ladder [intended to reach an upper story to a dovecote on Yom Tov]
20)[line 22]ואפי' לכמה שובכיןVA'AFILU L'KAMAH SHOVCHIM- [this is intended to convey the additional teaching that one may] even [move the ladder from the upper story] to more than one dovecote [in succession]
21)[line 23]הטוי סולם של עליהHITUY SULAM SHEL ALIYAH- the [permissibility of] tilting of a ladder intended to reach an upper story [from the opening of one of the compartments in the dovecote to another]
22a)[line 26]מאי דקא אסר תנא קמאMAI D'KA ASAR TANA KAMA- that which the Tana Kama [of Rebbi Dose (namely, Rebbi Yehudah)] forbade (namely, moving a ladder intended to reach an upper story to a dovecote)
b)[line 27]מאי דקא שרי תנא קמאMAI D'KA SHARI TANA KAMA- that which the Tana Kama [of Rebbi Dose (namely, Rebbi Yehudah)] permitted (namely, moving a ladder from one dovecote to another)
23)[line 34]מוחלפת השיטהMUCHLEFES HA'SHITAH- the opinions expressed by Beis Shamai and Beis Hillel were interchanged a) in each of the Mishnayos in our Perek, soon to be quoted by the Gemara; Beis Shamai is lenient and Beis Hillel stringent, as it seems from the first Mishnah in the Mesechta (first opinion quoted by TOSFOS DH Amar; possibly that of RASHI); b) in the first Mishnah in the Mesechta, in which truthfully Beis Hillel represent the lenient opinion and Beis Shamai the stringent (RABEINU TAM and the second opinion cited by TOSFOS DH Amar)
24a)[line 35]היכא דאיכא דקר נעוץHEICHA D'IKA DEKER NA'UTZ- where there is a shovel stuck in the ground [from before Yom Tov, as Rav Yehudah explained that Beis Shamai requires (7b)]. This removes the similarity to the Melachah of Chafirah (plowing).
b)[line 35]היכא דליכא דקר נעוץHEICHA D'LEIKA DEKER NA'UTZ- when there is no shovel stuck in the ground [or the equivalent thereof, such as in our Mishnah when there is reason for an observer to suspect one carrying a ladder of plastering his roof]
25)[line 39]לא יטולLO YITOL- one may not take [pigeons on Yom Tov to slaughter for his meal]
26)[line 39]נענעNI'ANE'A MI'BE'OD YOM- he shook them on Erev Yom Tov
27)[line 40]עומדOMED- he may stand [on Erev Yom Tov]