[85a - 62 lines; 85b - 44 lines]
1)[line 8]דנגחיה תורא דידיהD'NAGCHEI TORA DIDAN L'TORA DIDEI- a Jew's ox gored the ox of the person who was found as a baby in a city in which the population was half Jewish and half non-Jewish
2)[line 25]מתוך שאדם בהול על מתוMI'TOCH SHE'ADAM BAHUL AL MESO- since a person is anxious and distraught over his dead relative
3)[line 26]אתי לכבוייASI LI'CHEBUYEI- he might put out the fire
4)[line 28]חוטמוCHOTMO- his nose
5)[line 32]"ממעי אמי אתה גוזי""MI'ME'EI IMI ATAH GOZI"- "from the innards of my mother, You drew me out." (Tehilim 71:6) - The Gemara interprets this verse to mean, "In the innards of my mother, You [formed me] from the head [down]" (RASHI to Sotah 45b DH Atah Gozi).
6)[line 33]"גזי נזרך והשליכי...""GOZI NIZRECH V'HASHLICHI..."- "Pull out your hair and cast it away..." (Yirmeyahu 7:29) - The Gemara interprets the word "Gozi" as referring to the head (RASHI ibid.).
7)[line 34]מטיבורוMI'TIBURO- from his navel
8)[line 34]ומשלח שרשיו אילך ואילךU'MESHALE'ACH SHARASHAV EILACH V'EILACH- (lit. and it sends out its roots in all directions) and the embryo develops by expanding in all directions from the navel
9)[line 37]ממציעתיה מיתצרMI'METZI'ASEI MITTZAR- is formed from its center
10)[line 40]ממטה למעלהMI'MATAH L'MA'ALAH- when in the process of clearing away the debris, he discovers the bottom of the person first, and continues clearing away the debris upwards towards the top of the person
11)[line 44]ולוי הסדרV'LEVI HA'SADAR- (a) Levi, the one who organizes [his learning], as in Pesachim 105b, "Sadrana Ana" (YA'AVETZ); (b) according to the Girsa, LEVI HA'SARAD, the one who made mesh garments or mesh utensils, such as nets
12)[line 46]נענהNA'ANEH- he raised his voice to speak
13)[last line]מעם מזבחי ולא מעל מזבחיME'IM MIZBECHI V'LO ME'AL MIZBECHI- take him from near My Mizbe'ach, [when he is about to do the Avodah,] but not from on top of My Mizbe'ach. (If he is a Kohen who is on the Mizbe'ach doing the Avodah, he is not taken down to be tried for a capital offense - Makos 12a.)
14)[line 1]להחיותL'HACHAYOS- to keep a person alive; i.e. to give testimony which will vindicate someone who has been sentenced to die
15)[line 14]דידי עדיפא מדידהוDIDI ADIFA MI'DIDHU- the source from which I learn this Halachah is better than their sources (the six Tana'im who taught the other sources in this Sugya)
16)[line 17]אין אדם מעמיד עצמו על ממונוEIN ADAM MA'AMID ATZMO AL MAMONO- a person does not hold himself back from doing whatever he can to save his money
17)[line 18]מידע ידע דקאי לאפיהMEIDA YADA D'KAI L'APEI- the thief knows that the owner of the house will confront him [to save his money]
18)[line 20]זוגא דרבנןZUGA D'RABANAN- a pair of Talmidei Chachamim
19a)[line 22]טבא חדא פלפלתא חריפאTAVA CHADA PILPALTA CHARIFA- one grain of sharp pepper (alt., one sharp peppercorn) is better
b)[line 23]ממלא צנא דקריMI'MELO TZANA D'KAREI- than a basket full of gourds
20)[line 23]ואשם ודאיV'ASHAM VADAI
The Torah specifies five cases where the Korban Asham Vadai is brought. The animal offered is usually a ram that costs at least two Sela'im. The first three involve transgressions:
1.ASHAM ME'ILOS: a person who has benefit from Hekdesh b'Shogeg must bring a Korban Asham, besides paying the amount he benefited plus a fine of Chomesh (Vayikra 5:14-16).
2.ASHAM GEZEILOS: a person who steals money from a fellow Jew, swears in Beis Din that he holds no such money and later admits his sin, must return what he stole, pay a fine of Chomesh, and bring a Korban Asham to receive atonement (Vayikra 5:20-26).
3.ASHAM SHIFCHAH CHARUFAH: a person who has relations with a Shifchah Charufah (e.g. a maidservant who was owned by two partners, and freed by one of them, who is betrothed to a Jewish slave) must bring a Korban Asham, whether he did the sin b'Mezid or b'Shogeg (Vayikra 19:20-22).
4.ASHAM NAZIR: this Korban (a sheep within its first year) is brought by a Nazir who becomes Tamei during his period of Nezirus (Bamidbar 6:12).
5.ASHAM METZORA: this Korban (a sheep within its first year) is brought by a Metzora upon the completion of his Taharah process (Vayikra 14:12).
21)[line 25]אחטא ואשובECHETA V'ASHUV- I will sin and afterwards I will repent
22)[line 33]אשם תלויASHAM TALUY
The Korban Asham Taluy is a ram worth two Sela'im that is offered when a person is in doubt as to whether he committed a transgression for which he must bring a Korban Chatas (Vayikra 5:17-19). If he later discovers that he did indeed sin, he must offer a Korban Chatas. The Asham Taluy only provides temporary atonement during the period of doubt.
23)[line 39]מפורק עולMI'POREK OL- from one who denies the existence of the Creator
24)[line 39]ומגלה פנים בתורהMEGALEH FANIM BA'TORAH- one who expounds the Torah arrogantly and falsely
25)[line 39]ומיפר ברית בשרU'MEIFER BRIS BASAR- and one who does not circumcise himself
26)[line 43]לא תעשה שניתק לעשהLO SA'ASEH SHE'NITAK L'ASEH
(a)A Lo Sa'aseh she'Nitak l'Aseh describes a negative commandment (Lo Sa'aseh or "Lav") that is followed by a positive commandment (Aseh) instructing us what to do if the Lav was transgressed. Usually, the Aseh is an action that is performed to correct the Lav. For example, the Torah states, "Lo Sigzol" - "You shall not steal" (Vayikra 19:13); if someone transgresses this prohibition, the Torah tells him to correct his misdeed, "ve'Heshiv Es ha'Gezeilah" - "He shall return the stolen object" (Vayikra 5:23).
(b)At times the Aseh follows the Lav (e.g. Temurah - Vayikra 27:10) and at times it is found in a different Parsha altogether (e.g. Gezel).