[129a - 36 lines; 129b - 23 lines]
1)[line 1]מוסיף הואMOSIF HU- he is adding [to the words of Rebbi Aba, and he is not arguing]
2)[line 3]הא איתותבוHA ITOSVU- they were refuted
3)[line 4]ומאתקפתאASKAFTA- the challenge
4a)[line 19]אנחתת לן חדאANCHATAS LAN CHADA- one [of your statements] is pleasing to us
b)[line 20]ואתקפת לן חדאASKAFT LAN CHADA- one [of your statements] is difficult to us
5)[line 23]אמוראי נינהו ואליבא דרבי יוחנןAMORA'EI NINHU V'ALIBA D'REBBI YOCHANAN- the Amora'im disagree about the opinion of Rebbi Yochanan
6)[line 27]בפלוגתאBI'FELUGTA- [the subject of dispute between Rav Dimi, Rebbi Elazar, and Ravin] is the [same] dispute [as that of Rav Hamnuna, Rav Nachman, and Rav Sheshes]
7)[line 35]האומר תנו שקל לבני בשבתHA'OMER TENU SHEKEL LI'VNI B'SHABBOS- one who said, "Give one Shekel to my son per week" (either because he was on his deathbed, or because he was embarking on a journey). There are two Shekalim in one Sela, and thus one Shekel is worth half of a Sela.
8)[line 35]וראוין ליתן סלעRE'UYIN LITEN SELA- they are fit to be given a Sela (i.e. the allowance allocated to them is less than their expenses)
9)[line 1]יירשו אחרים תחתיהםYIRESHU ACHERIM TACHTEIHEM- others should inherit [my property] in their place
10)[line 4]הוא מותיב לה והוא מפרק להHU MOSIV LAH, V'HU MEFAREK LAH- he asked the question (against his colleagues), and he himself answered it
11)[line 5]בראוי ליורשוB'RA'UY L'YORSHO- [the case is when the person to whom the father bequeaths his property is] one who is fit to inherit him (i.e. the father wants all of his property to be inherited by one son and not by any of the other sons)
12)[line 5]ורבי יוחנן בן ברוקה היאREBBI YOCHANAN BEN BEROKAH HI- [the Tana of the Beraisa] is Rebbi Yochanan ben Berokah, who maintains that a father has the right to grant one son a larger share of the inheritance than the others
13)[line 17]וירושה אין לה הפסקYERUSHAH EIN LAH HEFSEK- inheritance has no interruption (once a person inherits property, that property is then inherited by his children when he dies and the line of inheritance is not discontinued)
14)[line 17]תיובתא דכולהו תיובתאTIYUVTA D'CHULHU TIYUVTA- this is a refutation of all of them (all of the statements of the Amora'im, except for Ravin in the name of Rebbi Yochanan, and Rav Sheshes)
15)[line 19]ותסברא?!V'TISBERA?!- Is that reasonable?!
16)[line 20]בהני תלתB'HANEI TELAS- [the Halachah follows Reish Lakish's view] in those three rulings (and this is one of them)
17)[line 22]כל תוך כדי דבור כדבור דמיKOL TOCH KEDEI DIBUR K'DIBUR DAMI
"Toch Kedei Dibur" is the length of time that it takes for a student to say a greeting to his teacher (e.g. "Shalom Alecha Rebbi"). "k'Dibur Dami" means that within this small amount of time, we view an act or speech as not yet completed and still continuing. Thus, even though the person has, with regard to his actions, already stopped performing the act, within this amount of time he may act or say something that will abrogate his previous actions or words, or he may add something to his previous words which will be considered to have been said at the same time as his previous words.
18)[last line]לבר מעבודת כוכביםL'VAR ME'AVODAS KOCHAVIM- with the exception of idol worship (if someone has designated an object to be used for Avodah Zarah, he cannot retract or rescind his designation, even "Toch Kedei Dibur")