[62a - 42 lines; 62b - 28 lines]
1)[line 3]דירת עובד כוכבים שמה דירהDIRAS OVED KOCHAVIM SHEMAH DIRAH- the house of a Nochri is considered part of a courtyard, to the extent that his share prevents the other members from making an Eruv among themselves to carry objects from their houses into the courtyard. They must first rent space from the Nochri in the Chatzer. (See Background to Eruvin 61:17(c).)
2)[line 10]כדירDIR- a corral
3)[line 14]דשכיחי דדייריD'SHECHICHEI D'DAIREI- that it is common for two Jews to live in the same courtyard as a Nochri (as each one will guard the other from the possible evil intentions of the Nochri)
4)[line 18]לא מוגרLO MOGAR- does not [want to] rent out [his domain, and therefore the Jew will end up leaving, accomplishing the aim of the Chachamim]
5a)[line 20]שכירות בריאהSECHIRUS BERI'AH- a strong rental
b)[line 21]שכירות רעועהSECHIRUS RE'U'AH- a shaky rental
6)[line 31]בן נח נהרג על פחות משוה פרוטהBEN NOACH NEHERAG AL PACHOS MI'SHAVAH PERUTAH- A Nochri is given the death penalty for stealing even a trivial amount. This is because a Nochri considers no amount of money to be too minute to overlook. From here we see that since less than a Perutah-value is valuable to a Nochri, it will allow a Jew to rent from a Nochri for such a price.
7)[line 32]ולא ניתן להשבוןLO NITAN L'HESHAVON- it cannot be returned in order to avoid the death penalty
8)[line 33]במוהרקי ואבורגניMOHARKEI V'ABURGENEI- (a) he has the right to place benches and seats in the courtyard (RASHI); (b) the lease is written and sealed (Moharkei) and countersigned by officers (Aburgenei) (TOSFOS); (c) he has the right to build structures in the courtyard (RABEINU CHANANEL)
9)[line 38]ומותר להכניס ולהוציא מן חצר לבתיםU'MUTAR L'HACHNIS UL'HOTZI MIN CHATZER L'BATIM...- if a Nochri lives in a Chatzer in which none of the inhabitants are Jews, a Jew may carry from the Chatzer into his house and vice versa.
62b----------------------------------------62b
10)[line 3]הא דאיתיה הא דליתיהHA D'ISEI HA D'LEISEI- this one is when he is home (and the Rabanan did not allow carrying in order that we not learn from their actions); this one is when he is out of town (and the Rabanan did not prohibit carrying in the Chatzer)
11)[line 14]דאתי ביומיהD'ASI B'YOMEI- when he will come back that day (on Shabbos)
12a)[line 15]הלכהHALACHAH- we teach publicly that this ruling is to be followed
b)[line 16]מנהגMINHAG- the accepted custom; i.e. we tell an individual to follow this ruling, but it is not taught publicly
c)[line 17]נהגוNAHAGU- people on their own conduct themselves according to this ruling; i.e. we do not even tell an individual to follow this ruling, but neither do we rebuke someone who rules according to his opinion
13)[line 19]משנת רבי אליעזר בן יעקב קב ונקיMISHNAS REBBI ELIEZER BEN YAKOV KAV V'NAKI
(a)The Chachamim laid down various rules that determine the Halachah when there is an argument among the Tana'im.
(b)One of these is that every time the opinion of Rebbi Eliezer ben Yakov is mentioned, the Halachah follows his ruling (this is the connotation of "Naki" - clean, pure). Some hold that this rule applies only when the opinion of Rebbi Eliezer ben Yakov appears in a Mishnah; hence the wording, "Mishnas Rebbi Eliezer ben Yakov." Others write that the word "Mishnas" is not to be taken literally, but rather even in a Beraisa the Halachah follows his opinion (RASHI Yevamos 49b).
(c)There is also a difference of opinion as to the meaning of the word Kav in this expression. One opinion states that just as a Kav is a small measure, Rebbi Eliezer ben Yakov is quoted only a limited number of times (RASHI ibid. and Bechoros 23b). Another source states that there is a tradition that in 102 places (the Gematriya, or numeric equivalent, of the word "Kav") where Rebbi Eliezer ben Yakov's name is recorded, the Halachah follows his ruling. In all other instances, the Halachah does not follow his ruling (ROSH Eruvin 4:2 quoting RABEINU CHANANEL).
14)[line 21]מהו לאורויי במקום רבוMAHU L'OROYEI B'MAKOM RABO- may a Talmid establish the Halachah [like Rebbi Eliezer Ben Yakov] (see previous entry) in the place where his Rebbi resides [considering that this ruling is so obviously correct, or must one defer to his Rebbi even in such a matter]?
15)[line 22]ביעתא בכותחאBEI'ASA B'KUSCHA- to eat (a) an egg (RASHI); (b) an egg that is found inside a hen after it is slaughtered (ARUCH, brought by TOSEFOS), in Kutach, a dip which is prepared by cooking whey with stale bread and salt (which is clearly permitted)
16)[line 21]בעו מיניה מרב חסדאBA'I MINEI ME'RAV CHISDA- in order to test him; i.e. to see if he would rule in place of deferring to his Rebbi
17a)[line 24]מגלת תעניתMEGILAS TA'ANIS
(a)Megilas Ta'anis was written in the times of the Tana'im, at the end of the period of the second Beis ha'Mikdash. It includes a list of the dates that were set aside as holidays due to the miracles that happened on them to Bnei Yisrael. On some of the dates, fasting alone was forbidden. On others, delivering a eulogy was also included in the Rabbinical prohibition. On yet others, fasting or delivering a eulogy was forbidden on the preceding or following day as well. The Megilah was written in order that these dates not be forgotten.
(b)After the destruction of the second Beis ha'Mikdash, the holidays of Megilas Ta'anis were no longer observed, except for the holidays of Chanukah and Purim (Rosh Hashanah 19b). The Gemara explains that we experience Divine help so frequently when under the rule of the nations that we cannot begin to celebrate the days in which a salvation occurred (Shabbos 13b).
b)[line 24]מגלת תענית דכתיבא ומנחאMEGILAS TA'ANIS DI'CHESIVA U'MANCHA- Megilas Ta'anis which is written down and accessible
18)[last line]בכפריKAFRI- a place in Bavel (where Rav Chisda, the Talmid of Rav Huna, lived. Rav Huna himself lived in Pumbedisa, a different city in Bavel.)