[64a - 34 lines; 64b - 51 lines]
1)[line 1]דמערביD'ME'ARVI- [so let us say] that they made an Eruv
2)[line 2]דמכרזינןD'MACHREZINAN- [so let us say] that they made an announcement [that the Eruv does not have any effect]
3)[line 3]אכרזתא לדרדקי?!ACHRAZTA L'DARDEKEI?!- does an announcement help for children that are yet to be born?!
4)[line 4]ליקרב ליהLIKRIV LEI- he should try to become the Nochri's friend
5a)[line 5]כשכירוSECHIRO- a hired laborer
b)[line 5]ולקיטוLEKITO- a laborer hired just for reaping and harvesting
6)[line 9]מהוMAHU- Rav Yehuda stated in the name of his Rebbi Shemuel that if a hired laborer of a Nochri has permission to place objects in the Nochri's Chatzer, the other Jews in that Chatzer need not rent the Nochri's space from him. This implies that the laborer is to be considered the owner of that Chatzer for the purposes of an Eruv. The flip side of this leniency is a stringency: if there are numerous hired hands living in one Chatzer belonging to their Nochri employer, they all must contribute to the Eruv or else it is invalidated. Is this true?
7)[line 16]לא צילא דעתאיLO TZILA DA'ATA'I- my mind is not clear
8)[line 18]"[איש אהב חכמה ישמח אביו] ורעה זונות יאבד הון""[ISH OHEV CHOCHMAH YISAMACH AVIV,] V'RO'EH ZONOS YE'ABED HON"- "[He who loves wisdom gladdens his father,] but he who keeps company with harlots wastes his wealth" (Mishlei 29:3) - This is the only place in the Tanach where the word Zonos appears with two letters Vav. The word is broken into two parts and read Zo (this) Na'eh (is pleasing). (The second Vav is exchanged for the letters Alef and Heh, whose Gematriya is 6, the same as the letter Vav.) Hence, the Gemara learns from this verse that if a person says that a Torah teaching is pleasing, he will lose his wealth of Torah knowledge, since he implies that there are other teachings that are not pleasing. The Tav at the end of the word includes the instance when a person says that a particular teaching is not pleasing (RASHI to Mishlei ibid. and MAHARSHA here).
9a)[line 21]שתויSHASUY- a person who is slightly intoxicated
b)[line 22]שיכורSHIKOR- a person who is significantly intoxicated
10)[line 26]הוו קא מפטרי מהדדיHAVU KA MIPATREI ME'HADADI- were taking leave of each other
11)[line 26]אמעבראMABERA- a ferry
12)[line 28]שמתוך כך זוכרוSHE'MITOCH KACH ZOCHRO- for he thereby remembers him
13)[line 33]בנכסי הגרNICHSEI HA'GER
(a)When a Jew dies, his closest relatives inherit his estate (according to the hierarchy established by the Torah as recorded in Bamidbar 27:8-11). Since all Jews are related to each other (through Yakov Avinu and his sons), every Jew by definition has heirs. A convert, however, may possibly have no heirs (since his Nochri relatives do not inherit his estate). When a convert dies without heirs, his estate becomes Hefker (ownerless). The first person who takes possession of his belongings becomes their owner.
(b)In order to take possession of the estate of a convert who dies without any heirs, one must make a Ma'aseh Kinyan (a formal Halachically-binding act of possession), as in all cases of taking possession of items that are Hefker. The forms of Ma'aseh Kinyan that may be used for Metaltelin (movable goods) are:
1.HAGBAHAH - lifting an item;
2.MESHICHAH (lit. pulling) - i.e. causing an item to move;
3.CHATZER - bringing the item into his domain.
(c)The only Kinyan that may be used for Mekarka'in (real estate) of Hefker is Chazakah - performing an act that is normally performed by an owner Examples of Chazakah are Na'al (locking), Gadar (fencing in), and Paratz (making a breach in a fence to create an entrance) or any act that is done to enhance the land, such as digging to improve a field and the like (Mishnah Bava Basra 42a).
14)[last line]מה יעשהMA YA'ASEH...- Because he received the property so easily, people will look at him askance. This may cause him to lose it (from Shamayim due to Ayin ha'Ra), unless he invests part of his newfound wealth in a D'var Mitzvah.
15)[line 1]עבד עיסקא ורווחAVAD ISKA V'RAVACH- he consummated a profitable business deal
16)[line 2]אפילו מצא מציאהAFILU MATZA METZI'AH- that is, even though he did not work hard at all to obtain the object, he should still take care not to lose it by investing in a Mitzvah (CHIDUSHEI HA'MEIRI)
17)[line 5]"וידר ישראל נדר...""VA'YIDAR YISRAEL NEDER..."- When the Kena'anim attacked Bnei Yisrael in the desert, Bnei Yisrael promised to donate all of the spoils to Hekdesh should they be victorious. The next verse relates that HaSh-m heard their prayer and delivered the Kena'anim into their hands (Bamidbar 21:1-3).
18)[line 6]מפיגין את הייןMEFIGIN ES HA'YAYIN- weaken the effect of the wine (to the point where he may rule or pray)
19)[line 9]טורדתוTORADTO- confounds him
20)[line 12]לכזיבKEZIV- a sea-town located to the north of Akko
21)[line 13]גלוסקיןGELUSKIN- loaves of delicate breads made from fine white flour
22)[line 15]מבגאיMAVGAI- a Samaritan name
23)[line 15]ניטפל לו רבי אילעאיNITPAL LO REBBI ILA'I- Rebbi Ila'i went alongside Mavgai
24)[line 17]בורגניןBURGANIN- huts
25)[line 17]מבגאי שמניMAVGAI SHAMNI- my name is Mavgai
26)[line 23]אחר הפסחACHAR HA'PESACH- this story occurred just after Pesach
27)[line 23]מותר בהנאהMUTAR B'HANA'AH- the indebtedness Mavgai felt towards Rebbi Ila'i was considered Hana'ah derived from the loaves.
28)[line 26]יין האיטלקיYAYIN HA'ITALKI- Italian wine (which is stronger than regular wine)
29)[line 28]לסולמא של צורSULMA SHEL TZOR- the Ladder of Tyre (Scala Tyriorum), a promontory south of Tyre on the southern coast of Lebanon
30)[line 37]אבל שתה יותר מרביעיתAVAL SHASA YOSER ME'REVI'IS...- And even one Revi'is of Yayin ha'Italki, due to its potency, would have the effect of more than one Revi'is of regular wine.
31)[line 39]רכוב שאניRACHUV SHANI- because he is not exerting himself
32)[line 43]פותחין בחרטהPOSCHIN B'CHARATAH
(a)The laws of Nedarim (vows) are described in the Torah in Bamidbar 30:2-17. If a person makes a vow not to eat a certain food and he eats from that food after being warned by two witnesses not to, he gets Malkus.
(b)When a person makes a Neder or Nezirus, he may have it revoked by a Beis Din of three (if they are not outstanding authorities) or a Yachid Mumcheh (an outstanding authority). The general method used is that Beis Din investigates whether the one who made the Neder would have indeed done so had he been aware of a particular fact. When the Beis Din discovers something that would have prevented him from making his Neder in the first place had he known about it, they revoke the Neder. This is called "Poschin b'Charata" - "opening with regret." Raban Gamliel was of the opinion that this was necessary and he therefore required the presence of mind afforded only by sitting down.
(c)There is an opinion which does not require such a process. Rather, the authority may simply revoke the Neder with no basis necessary. This is the opinion of Rav Nachman who allowed the nullification of vows in any position.
33)[line 45]"יש בוטה כמדקרות חרב...""YESH BOTEH K'MADKEROS CHEREV..."- "There is one who speaks like the stabs of a sword, but the tongue of the wise brings healing." (Mishlei 12:18)
34)[line 45]כל הבוטה ראוי לדוקרו בחרבKOL HA'BOTEH RA'UY L'DOKRO B'CHEREV- one who takes a vow is worthy of being stabbed by a sword. This was the "window" for regret afforded by Raban Gamliel: had the one who had taken the vow realized just how serious his action was, he would not have done so.
35)[line 50]ואפתיתין לא עבדןV'A'PETITIN LO AVDAN?- do they not perform witchcraft on broken pieces of bread?
36)[line 50]"ותחללנה אותי אל עמי...""VA'TECHALELNAH OSI EL AMI..."- "And will you profane Me among my people for handfuls of barley and for pieces of bread..." (Yechezkel 13:19) - Those who practice witchcraft profane the name of HaSh-m, as it states in Chulin 7b.
37)[last line]דשקלי באגרייהוD'SHAKLEI B'AGRAIHU- they would take pieces of bread as payment (to perform witchcraft on other objects)