[95a - 43 lines; 95b - 50 lines]
1)[line 1]קורה ד' מתיר בחורבה... במיםKORAH ARBA'AH MATIR B'CHURVAH... B'MAYIM- if a four-Tefach-wide Korah is lying above a Churvah/water, it is permitted to carry under it/draw water from it as if the area below it were a Reshus ha'Yachid (due to Pi Tikrah Yored v'Sosem)
2)[line 7]פצימיןPETZIMIN- see above, entry 93:1
3)[line 16]דהני מחיצות לאו לסוכה עבידיD'HANI MECHITZOS LAV L'SUKAH AVIDI- that those Mechitzos [created by applying Pi Tikrah Yored v'Sosem to the boards placed from the ends of one Mechitzah to the ends of the other] were not placed there for the express purpose of using them as part of a Sukah
4)[line 23]במה דברים אמוריםBAMEH DEVARIM AMURIM- when is it [that one must gain the consent of those on whose behalf he wishes to make an Eruv] (see 81b for more details)
5)[line 29]כאן שנפרצה לכרמליתKAN SHE'NIFRETZAH L'KARMELIS- When the Chatzer breaks open into a Karmelis, we rule leniently according to the opinion of Rebbi Yehudah, since carrying from a Reshus ha'Yachid into a Karmelis is not forbidden mid'Oraisa.
6)[line 30]על גבי שני בתיםAL GABI SHNEI BATIM- from a house on one side of a Reshus ha'Rabim across to a house on the other side
7)[line 30]גשרים המפולשיםGESHARIM HA'MEFULASHIM- [raised] bridges [under which people walk from one part of Reshus ha'Rabim to another. The area underneath them is enclosed save for the two ends] which are open.
8)[line 36]מההיא אין מהא ליכא למשמע מינהME'HAHI IN, ME'HA LEIKA L'MASHMA MINAH- [it is true that] from that one (i.e. the Beraisa) one can [prove that Rebbi Yehudah is of the opinion that two Mechitzos are enough to create a valid Reshus, but] from this one (i.e. our Mishnah) there is no such implication
9)[line 37]מתניתין נמי דיקאMASNISIN NAMI DEIKA- one can also infer from our Mishnah [that what Rabah said — i.e. that Rebbi Yehudah's reasoning in our Mishnah is the application of Pi Tikrah Yored v'Sosem — is correct]
10)[line 40]מאי ועודMAI V'OD- why does the Mishnah employ the wording of v'Od (which implies that there is a new law being taught? If the reasoning behind both of Rebbi Yehudah's rulings in the Mishnah is based upon a Halachah l'Moshe mi'Sinai which states that two Mechitzos are enough to form a separate Reshus on Shabbos, then they are two applications of the same law!)
PEREK #10 HA'MOTZEI TEFILIN
11)[line 42]המוצא תפיליןHA'MOTZEI TEFILIN- This Perek has nothing to do with the previous one and appears to belong in Maseches Shabbos. It is here, at the end of Maseches Eruvin, for two reasons: (a) at the end of the first Mishnah, Rebbi Yehudah rules that it is permitted to hand a barrel from one person to another even when it is outside of the Techum of its owner; (b) at the end of the Perek, Rebbi Shimon makes a remark concerning Perek Mi she'Hotzi'uhu (TOSFOS DH ha'Motzei Tefilin).
12)[line 42]מכניסן זוג זוגMACHNISAN ZUG ZUG- he should bring them [into a house in the city] pair by pair (that is, through placing the Shel Yad on his arm and the Shel Rosh on his head. This is because it is forbidden to leave Tefilin, which have a very high level of Kedushah, in a situation in which they will become ruined.)
13)[line 42]שנים שניםSHENAYIM SHENAYIM- two pairs at a time
14a)[line 42]בישנותYESHANOS- Tefilin which already have knots
b)[line 42]בחדשותCHADASHOS- Tefilin which are not knotted (and therefore may be amulets and not intended for use as Tefilin)
15)[last line]צבתיםTZEVASIM- bundles of sets of Tefilin
16)[last line]כריכותKERICHOS- bundles of Tefilin that are not paired
17)[last line]מחשיך עליהןMACHSHICH ALEIHEN- he should stand and guard them until nightfall
95b----------------------------------------95b
18)[line 2]וחבירו לחבירוV'CHAVEIRO L'CHAVEIRO- each one should hand it off within four Amos
19)[line 3]וכן בנוV'CHEN BENO- and so, too, with his son who was born in a field on Shabbos
20)[line 9]לובש כל מה שיכול ללבושLOVESH KOL MAH SHE'YACHOL LILBOSH- he may dress himself in as many articles of clothing as he can manage (in order to remove them from a burning house on Shabbos)
21)[line 11]ולשםUL'SHAM- and to there (the Chatzer outside of the house)
22)[line 21]זוג אחד איןZUG ECHAD IN- one pair he may [wear in order to carry] (this Tana holds that Tefilin are worn on Shabbos)
23)[line 28]במקום תפיליןB'MAKOM TEFILIN- in the place upon the head and arm where one is Yotzei the Mitzvah of Tefilin (as a Tachshit; ornament)
24)[line 33]ומסלקן מראשוUM'SALKAN ME'ROSHO- he removes the head-Tefilin (for it would be disgraceful to place a burden upon the Tefilin)
25a)[line 40]קיבורתKIBORES- (O.F. ravdin [bradon]) the biceps
b)[line 40]קדקדKODKOD- the top of the head
26)[line 42]רופס[ROFES] (ROFEF)- is soft. (O.F. fontaine) fontanel; the gap in the skeletal covering of the brain of a newborn baby
27)[line 46]בשבת זמן תפילין קמיפלגיB'SHABBOS ZMAN TEFILIN KA'MIPALGI- The argument is dependent on whether or not there is a Mitzvah to wear Tefilin on Shabbos. The Tana Kama is of the opinion that one wears Tefilin on Shabbos. Therefore, Tefilin on Shabbos are not considered an ornament, and wearing more than one pair would transgress the Isur of "Bal Tosif" (see Background to 96:1). Raban Gamliel maintains that there is no Mitzvah to wear Tefilin on Shabbos, and therefore wearing more than one pair of Tefilin would simply be an increase in ornamentation.
28)[line 49]במצות צריכות כוונהMITZVOS TZERICHOS KAVANAH - Mitzvos require intent
The performance of a Mitzvah which does not include the necessary component of the realization that a Mitzvah is being accomplished is not a fulfillment of that Mitzvah.
29)[line 49]במצות צריכות כוונה קמיפלגיB'MITZVOS TZERICHOS KAVANAH KA'MIPALGI- according to the Girsa in our Gemara, the Machlokes is as follows: The Tana Kama is of the opinion that Mitzvos Tzerichos Kavanah. Therefore one may not wear two pairs of Tefilin on Shabbos, since if he has Kavanah then he transgresses Bal Tosif, and if he does not have Kavanah for both pairs to be for the Mitzvah of Tefilin then he is carrying (since Shabbos Zman Tefilin Hu and they are not considered an ornament). Raban Gamliel maintains that Mitzvos Ein Tzerichos Kavanah. Therefore he automatically gains the Mitzvah of Tefilin for each pair (and neither is a burden), but he does not transgress Bal Tosif since he does not have intent to fulfill the Mitzvah of Tefilin with two pairs. Rashi, however, says that this is incorrect, and that according to the proper Girsa the Machlokes is the other way around. The Tana Kama is of the opinion that Mitzvos Ein Tzerichos Kavanah. Therefore one may not wear two pairs of Tefilin on Shabbos, since even without Kavanah he transgresses Bal Tosif. Raban Gamliel maintains that Mitzvos Tzerichos Kavanah. Therefore if he intends for only one to be for the Mitzvah, the other is considered an ornament (and according to this understanding, even though Shabbos Zman Tefilin Hu everyone agrees that Tefilin may be considered an ornament).