[a - 47 lines; b - 34 lines]
1)[line 2]מומחה לרביםMUMCHEH L'RABIM- a judge known to the public to be an expert
2)[line 5]שמל לשם הר גריזיםSHE'MAL L'SHEM HAR GERIZIM- he performed the circumcision for the sake of the idol on Mount Gerizim. The circumcision is invalid because he did it for the sake of his idol.
3)[line 8]איפוך כדאפכינן מעיקראIPUCH KED'APCHINAN ME'IKARA- we should reverse the opinion in the Beraisa as we reversed it originally. Accordingly, Rebbi Meir permits a Kusi, and not an idolater, to perform circumcision, while Rebbi Yehudah permits an idolater, and not a Kusi, to perform it. According to Rebbi Yehudah, an idolater does not normally circumcise his son for the sake of the idol. We also are not concerned that he will kill the child, since others are watching him.
4)[line 16]דברה תורה כלשון בני אדםDIBRAH TORAH K'LASHON BENEI ADAM - the Torah [in this instance] speaks in the manner of man
Every word in the Torah is holy and contains worlds of insights and nuances. However, certain sages of the Mishnah felt that there were some phrases recorded in the Torah that paralleled people's speech, and should not be used for homiletics or insights.
5)[line 20]ערבי מהול וגבנוני מהולARAVI MAHUL V'GAVNUNI MAHUL- a circumcised Arab and a circumcised Gavnunian. The Gavnunim were a people who practiced circumcision as Arabs still do today. RABEINU CHANANEL explains that the Gavnunim are descendants of Avraham Avinu through his wife Keturah (see Bereshis 25:1). They were so named because they lived in a mountainous region.
6)[line 27]ישראל שמתו אחיו מחמת מילהYISRAEL SHE'MESU ECHAV MECHAMAS MILAH- a Jew whose older brothers died as a result of circumcision, and who was not circumcised. If a woman's two sons died because of circumcision, we do not circumcise her subsequent sons until they mature and grow strong. (See Yevamos 64b and RAMBAM Hilchos Milah 1:18.)
7)[line 39]מתרפאיןMISRAP'IN- we may be healed
8)[line 40]ריפוי נפשותRIPUY NEFASHOS- healing of the flesh
9)[line 40]מסתפריןMISTAPRIN- we may take a haircut
10)[line 44]ריבדא דכוסילתאRIVDA D'CHUSILTA- like the incision (O.F. pointure) made with a lancet (O.F. flemie, a pointed two-edged surgical knife used to make small cuts and to let blood)
11)[line 45]לא מתסינן מינייהוLO MITASINAN MINAIHU- we do not allow ourselves to be healed from them (the pagans), even with a puncture of a bloodletter's lancet
12)[last line]סםSAM- a certain type of drug
13)[line 1]שיולי משאיל לוSHIYULEI MASH'IL LO- [the pagan doctor thinks that the Jew] is just asking him his opinion [but he will not rely on it]
14)[line 3]לאורועי נפשיהL'O'RU'EI NAFSHEI- [the pagan doctor will answer honestly, because he reasons that just as the Jew asks him about that particular drug, he asks other doctors about it, and if he answers dishonestly, his incompetence will be exposed and he will come] to ruin his reputation
15)[line 6]חיי שעהCHAYEI SHA'AH- momentary life
16)[line 10]לא ישא ויתן אדם עם המיניםLO YISA V'YITEN ADAM IM HA'MININ- a person should not have any dealings with heretics. The reason is that perhaps the heretics will convince him of their philosophy.
17)[line 13]שהכישו נחשSHE'HIKISHO NACHASH- that a snake bit him
18)[line 14]ולא הניחוV'LO HINICHO- and he did not let him [heal him]
19)[line 24]"ופורץ גדר ישכנו נחש""U'FORETZ GADER YISHECHENU NACHASH"- "And he who breaches a fence will be bitten by a snake" (Koheles 10:8). One who transgresses a decree of the Rabanan breaches the fence that they erected to protect the Torah. Had Ben Dama allowed himself to be healed by a heretic, he would have transgressed an Isur d'Rabanan against seeking medical treatment from heretics when one's life is at stake.
20)[line 28]חויא טרקיהCHIVYA TARKEI- a snake bit him
21)[line 28]אסותאASUSA- a cure
22)[line 27]בצינעאB'TZIN'A- in private
23)[line 28]בפרהסיאB'FARHESYA- in public