[98a - 44 lines; 98b - 41 lines]
1)[line 9]הנדרסתHA'NIDRESES- which is trampled upon (by many people from the Reshus ha'Rabim). Due to this, the area in the Reshus ha'Rabim right next to the Iskufah is heavily populated and it is therefore disgraceful for the Sefer to lie there.
2)[line 10]תוך ד' אמותTOCH ARBA AMOS- [if the Sefer has rolled away from the one learning from it on the Iskufah but remains] within four Amos [of him, in Reshus ha'Rabim]
3)[line 12]ואי אמרת באיסקופה נדרסת עסקינן...V'IY AMRAT B'ISKUFAH NIDRESES ASKINAN...- This same question may be asked on the opinion of Rav Yehudah, who says that the Reisha of the Mishnah follows the ruling of Rebbi Shimon (TOSFOS DH v'Iy)
4)[line 23]דרך עליוDERECH ALAV- (a) he passed it over himself; that is, over his head - which is more than ten Tefachim above the Reshus ha'Rabim, which is a Makom Petur. So, too, carrying something through an Iskufah, which is a Makom Petur, should be Mechayev him. (RASHI); (b) he passed it in front of himself, from his right hand to his left. We might have assumed that at the point where he is holding the object in front of himself, it is considered at rest, since most objects are held in this fashion. So, too, even if the person on the Iskufah stands in place and passes the Sefer from the Reshus ha'Rabim to the Reshus ha'Yachid he will be Chayav, since the Sefer is moving. (RABEINU CHANANEL quoted in TOSFOS)
5)[line 26]עיוני מעיין בהוIYUNEI ME'AYEN BEHU- people study them intently, [and will therefore presumably pause for some time on the threshold]
6)[line 28]בהדיאB'HEDYA- (lit. clearly) without pausing on the Iskufah
7)[line 29]מהלך כעומד דמיMEHALECH K'OMED DAMI- one who is walking is Halachically considered to stop and stand after each step
8)[line 33]ומי שרי?U'MI SHARI?- is it indeed permitted [to turn a Sefer on its face, even in order to protect it]?
98b----------------------------------------98b
9)[line 5]תוך שלשה לרבנן צריך הנחהTOCH SHELOSHAH L'RABANAN TZARICH HANACHAH... (KELUTAH K'MI SHE'HUNCHAH DAMYA)
(a)One who throws an object from one Reshus ha'Yachid to another through an intervening Reshus ha'Rabim below ten Tefachim violates Shabbos mid'Oraisa, according to Rebbi Akiva. One explanation of his opinion is that the object is "caught" by the air of Reshus ha'Rabim below ten Tefachim and is considered Halachically at rest on the ground. The person has made an Akirah in Reshus ha'Yachid and a Hanachah in Reshus ha'Rabim, and is therefore guilty of Hotza'ah. According to the Rabanan, in such a case there is no Hanachah in Reshus ha'Rabim since Kelutah Lav k'Mi she'Hunchah Damya, and therefore no Isur d'Oraisa has been transgressed.
(b)Rava explains that according to the Rabanan, even if the object flies below three Tefachim through a Reshus ha'Rabim it is not considered to have landed there until it actually rests on something. This sounds synonymous with the opinion of Rebbi Yehudah in our Mishnah, with which the Rabanan argue.
10)[line 13]זיזZIZ- a protruding piece of wood or stone (which is at least four Tefachim wide and ten Tefachim above the ground); a ledge
11)[line 19]כלים הנשבריםKELIM HA'NISHBARIM- breakable vessels (such as glass and pottery, which break into useless pieces upon falling)
12)[line 21]קיתוניותKITONIYOS- flasks
13)[line 22]וצלוחיותTZELOCHIYOS- wide-bellied, narrow-necked bottles
14)[line 22]ומשתמש בכל הכותלMISHTAMESH B'CHOL HA'KOSEL- [if the ledge is situated lengthwise along a wall,] (a) he may use the ledge for the entire length of the wall (RASHI); (b) he may use all of the cavities in the wall (TOSFOS)
15)[line 23]למטה ממנוLEMATAH MI'MENU- under the Ziz next to the window (but still above ten Tefachim from the ground)
16)[line 25]האי זיזHAI ZIZ- that ledge (i.e. the upper one)
17)[line 26]מקום פטור הוא ואפילו כנגד חלונו נמי לא ישתמשMAKOM PETUR HU VA'AFILU KENEGED CHALONO NAMI LO YISHTAMESH- even though it is permitted to lean one's burden on a Makom Petur, one may not use such an area regularly - even for breakable vessels - since they are nearly certain to fall and it is as if he is placing them directly into Reshus ha'Rabim.
18)[line 35]וישתיןV'YASHTIN- and urinate
19)[line 36]לא ירוקLO YAROK- he may not spit
20)[line 37]משנתלש רוקו בפיוMISHE'NITLASH RUKO B'FIV- from which point that he feels an urge to spit (lit. his saliva is uprooted in his mouth)
21)[last line]ועבדת כרבי מאירV'AVDAS K'REBBI MEIR- Rebbi Meir in the Gemara later (101a) is of the opinion that one may not move an object in one Reshus if he is standing in a different one since he may come to bring the object into the Reshus in which he is standing.