[80a - 44 lines; 80b - 39 lines]

1)[line 1]והטבחHA'TABACH- the meat-dealer/slaughterer

2)[line 1]ובלבד שלא ישהה העגונה שבהן שלושים יוםU'VILVAD SHE'LO YISH'HEH HA'AGUNAH SHE'BAHEN 30 YOM- and as long as he does not keep the Agunah among them for thirty days. The "Agunah" refers to the animal that he bought the latest, right before the time of the market day (RASHI; the RI, however, explains that "Agunah" means the animal that is left by itself after he has sold all of the other animals. We might have thought that he may keep that animal for longer than 30 days, since a lone animal tends not to do damage).

3)[line 5]ובלבד שלא תצא ותרעה בעדרU'VILVAD SHE'LO SETZEI V'SIR'EH BA'EDER- and as long as it does not go out and graze with the flock

4)[line 6]קושרה בכרעי המטהKOSHRAH B'CHAR'EI HA'MITAH- [but rather] he must tie it to the feet of the bed

5)[line 7]בחסידCHASID- a person who has raised himself to a level where he is meticulous in keeping Mitzvos and he does them naturally

6)[line 8]גונח מלבוGONE'ACH MI'LIBO- (O.F. plaignant) moaning/groaning from heart pain

7)[line 9]חלב רותחCHALAV ROSE'ACH- hot milk (directly from the udder of the animal)

8)[line 13]לסטים מזוייןLISTIM MEZUYAN- an armed bandit

9)[line 19]מבעלי בתים שבגליל העליוןMI'BA'ALEI BATIM SHEBA'GALIL HA'ELYON- of the important householders of the Upper Galilee region

10)[line 20]שהיו מרעין בחורשיןHAYU MAR'IN B'CHORSHIN- they would graze their animals in forests

11)[line 20]ודנין דיני ממונות ביחידV'DANIN DINEI MAMONOS B'YACHID- they would adjudicate monetary matters with a single judge

12a)[line 23]אין מחייבין אותו למכור מידEIN MECHAIVIN OSO LIMKOR MIYAD- we do not obligate him to sell them immediately

b)[line 24]אלא מוכר על יד על ידELA MOCHER AL YAD, AL YAD- but rather [he may sell them] one by one

13)[line 29]ההוגנת לוHA'HOGENES LO- one which is fit for him

14)[line 35]חיה דקהCHAYAH DAKAH- a small, undomesticated animal

15)[line 36]כלבים כופריןKELAVIM KUFRIYIM- (a) small dogs (that are harmless), (b) large dogs of hunters (that are harmless) (RASHI)

16)[line 36]וחתוליםCHATULIM- cats

17)[line 36]וקופיןKOFIN- monkeys

18)[line 36]וחולדות סנאיםV'CHULDOS SENA'IM- a small animal identified as the marten (or stone marten); it might also refer to a small animal with prickly hairs ("Chartza," as the Gemara mentions), or porcupine

19)[line 37]מפני שעשויים לנקר את הביתMIPNEI SHE'ASUYIM L'NAKER ES HA'BAYIS- because they are able to clean the house (and keep it rodent-free)

20)[line 37]שרצא חרצאSHERATZA CHARTZA- the creeping creature known as Chartza

21)[line 38]חרזא דקטיני שקיה ורעיא ביני וורדיניCHARZA D'KATINEI SAKEI, V'RA'AYA BEINEI VARDINEI- the Charza animal that has thin legs, and it grazes among the roses (-RASHI; TOSFOS explains that this means that its legs are long and tall. When the Gemara later says that it has "short" legs, the Gemara is referring to the "Sheretz" that is written in the Torah, and is contrasting the animal of our Gemara with the Sheretz written in the Torah.)

22)[line 38]ומאי שרצא? דמתתאי שקיהU'MAI SHERATZA? D'MITATA'EI SHA'KEI- why is it called a "creeping" creature? Because it has short legs (and thus it looks like it creeps along and slithers when it walks)

23)[line 39]עשינו עצמנו בבבל כארץ ישראל לבהמה דקהASINU ATZMENU B'VAVEL K'ERETZ YISRAEL LI'VEHEMAH DAKAH- we made ourselves here in Bavel like Eretz Yisrael with regard to [the prohibition of raising] Behemah Dakah (small undomesticated animals)

24)[line 43]איקלעוIKLA'U- they visited

25a)[last line]לבי שבוע הבןL'BEI SHAVU'A HA'BEN- the house of the Bris celebration of the son (it is called "Shavu'a" because it occurs after seven full days have passed, -RASHI)

b)[last line]לבי ישוע הבןL'BEI YESHU'A HA'BEN- the house of the redemption celebration of the son; Rashi says that this refers to the festive meal that is held at the time of the Pidyon ha'Ben, the Redemption of the Firstborn Son. Tosfos, quoting Rabeinu Tam, says that this refers to the festive meal that is held to thank HaSh-m for saving the child from the perils of childbirth

26)[last line]רב לא עייל קמיה דשמואלRAV LO AYIL KAMEI DI'SHMUEL- Rav did not go up [into the house] before Shmuel


27)[line 2]מאן נתרח?MAN NISRACH?- who should be left back (so that the others can enter without compromising their desire to give honor to the other)

28a)[line 4]רב מילתא בעלמא הוא דעבד ליהRAV, MILSA B'ALMA HU D'AVAD LEI- Rav conducted himself with a particular form of conduct [with regard to giving honor to Shmuel]

b)[line 5]ההוא מעשה דלטייה אדבריהMISHUM HA'HU MA'ASEH D'LATYEI- because of the incident in which he (Rav) cursed him (Shmuel). When Rav came to Bavel, Shmuel saw a sign that a great man was coming. He saw the River Malka, which flowed from Eretz Yisrael to Bavel, looking turbid and bringing up high waves of black water. He understood that the water was black as a sign of the pain of the great man who was coming (Rav), who was suffering from stomach pains. Shmuel sent Karna to ask Rav three questions to test him to see if he indeed was a great Talmid Chacham. Rav was upset that they were testing him, and he wished Karna (which means a horn) that a piece of flesh (called a Karna) should grow from his eye. In an attempt to cure Rav and rid him of his stomach pains, Shmuel (who was a great doctor) took him to his home, fed him barley-bread and small fish fried in flour, and gave him beer to drink (to give him diarrhea); following which, he did not show him the bathroom (to make the manure churn). As a result of this treatment, Rav cursed Shmuel that he should have no children (Shabbos 108b).

29)[line 5]אדבריה רב עליהADBEREI RAV ALEI- Rav made him (Shmuel) his superior

30)[line 6]אדהכי והכיAD'HACHI V'HACHI- in the meantime

31)[line 6]אתא שונראASA SHUNRA- a cat came

32)[line 6]קטעיה לידא דינוקאKAT'EI L'YADA D'YENUKA- cut off the hand of the small child (for whom the festive meal was being made)

33)[line 7]חתול מותר להורגוCHATUL MUTAR L'HORGO- it is permitted to kill a vicious cat that poses a serious danger to children (Shulchan Aruch, Choshen Mishpat 266:4)

34a)[line 17]באוכמאUCHMA- black

b)[line 17]בחיוראCHIVRA- white

35)[line 21]חב''ד בי''ח בח''ן סימן(CHB''D BY''CH BCH''N SIMAN)- this is a mnemonic device for remembering the three different versions of who said the Halachah that follows (each letter represents the second letter of the first name of the Amora who is quoted)

36)[line 25]מתריעין על החיכוך בשבתMASRI'IN AL HA'CHIKUCH B'SHABBOS- they make a public gathering with prayer (and the blasts of Shofaros according to Rashi, but only with cries and prayer according to Tosfos) in order to beseech HaSh-m to save them from an epidemic of a dangerous skin disease involving itching sores, even on Shabbos, when such activities are normally prohibited because they are not in the joyful spirit of Shabbos.

37)[line 26]ודלת הננעלת לא במהרה תפתחV'DELES HA'NIN'ELES LO VI'MEHERAH TIPASE'ACH- a locked door is not quickly opened (that is, a man whose fate is that he not succeed will not suddenly have a change of fate; rather, he must increase his prayers for mercy from HaSh-m)

38)[line 27]אונוONO- a document (in this case, a bill of sale)

39)[line 27]ושאר פורעניות המתרגשות ובאות על הצבורSHE'AR PUR'ANIYOS HA'MISRAGSHOS U'VA'OS AL HA'TZIBUR- other calamities that break forth and come upon the community

40)[line 28]חגבCHAGAV- the small white locust

41)[line 28]זבובZEVUV- flies

42)[line 28]צירעהTZIR'AH- hornets

43)[line 28]ויתושYETUSH- mosquitos

44)[line 28]ושילוח נחשים ועקרביםSHILU'ACH NECHASHIM V'AKRABIM- an outbreak of snakes and scorpions

45)[line 29]צועקיםTZO'AKIM- each person cries individually (but not in public)

46a)[line 29]בלחB'LACH- moist (this is the more dangerous form of the skin disease according to the Rambam and Shulchan Aruch)

b)[line 29]ביבשB'YAVESH- dry (this is the more dangerous form of the skin disease according to Rashi)

47)[line 30]"ויהי שחין אבעבועות פורח באדם ובבהמה""VA'YEHI SHECHIN AVA'BU'OS PORE'ACH BA'ADAM UVA'BEHEMAH"- "and it became bubbling boils, breaking out on man and beast" (Shemos 9:10).

48)[line 31]סמיכהSEMICHAH- the granting of rabbinical authority (ordination)

49)[line 31]כל המריעין לו לא במהרה מטיבין לוKOL HA'MERI'IN LO, LO VI'MEHERAH METIVIN LO- anyone for whom bad things are happening, will not quickly have good things happen to him

50)[line 33]מילתא דנפשיה הוא דאמרMILSA D'NAFSHEI HU D'AMAR- he (Rav Acha mi'Difti) was only speaking about his own experiences. The Gemara in Bava Basra (12b) relates that when Rav Ashi passed away, the students assumed that Rav Acha mi'Difti would be appointed as the new Rosh Yeshiva. Instead, though, Mar bar Rav Ashi was appointed as the new Rosh Yeshiva. Rav Acha mi'Difti first thought that to be a temporary situation, but when he saw that it was for good, he stated that he would never have the benefit of being the Rosh Yeshiva.

51)[line 35]דאמירה לנכרי שבות היאD'AMIRAH L'NOCHRI SHEVUS HI

(a)Shevus refers to actions that the Rabanan prohibited on Shabbos. The Torah states "uva'Yom ha'Shevi'i Tishbos" ("and you shall rest on the seventh day") (Shemos 23:12). The Rabanan learn that this applies even to things that are not Melachos, and as a result they prohibited actions that were permitted mid'Oraisa (see Shabbos 114b).

(b)Telling a non-Jew to do Melachah for a Jew is one of the Shevus decrees. Even though non-Jews transgress no prohibition by doing Melachah on Shabbos, the Rabanan prohibited telling them to do Melachah for Jews. This prohibition applies even if they are told on Friday, and even if the Melachah is only needed for after Shabbos. (see RAMBAM Hilchos Shabbos, Chapter 6)

52)[line 36]משום ישוב ארץ ישראל לא גזרו ביה רבנןMISHUM YISHUV ERETZ YISRAEL LO GAZRU BEI RABANAN- because of the Mitzvah of settling Eretz Yisrael, the Rabanan did not apply their decree prohibiting Amirah l'Nochri (see previous entry) on Shabbos, and they permitted a Jew to tell a Nochri to write a bill of sale when a Jew has the opportunity to purchase land from a Nochri in Eretz Yisrael

53)[line 37]הלוקח עירHA'LOKE'ACH IR- one who purchases a city

54)[line 37]כופין אותו ליקח לה דרך מארבע רוחותיהKOFIN OSO LIKACH LAH DERECH ME'ARBA RUCHOSEHA- we force him to purchase roads into the city from all four directions

55)[last line]משום ישוב ארץ ישראלMISHUM YISHUV ERETZ YISRAEL- for the sake of the Mitzvah of settling Eretz Yisrael (so that the city will be accessible to people traveling from any direction)

56)[last line]עשרה תנאין התנה יהושעASARAH TENA'IN HISNAH YEHOSHUA- Yehoshua established ten conditions for the distribution and possession of the land of Eretz Yisrael