[103a - 34 lines; 103b - 38 lines]
1)[line 3]קושרה רבי שמעון אומר עונבהKOSHRAH; REBBI SHIMON OMER ONVAH- the Rabanan here agree with Rebbi Eliezer (see Background to 102:45), but only when it was impossible to perform this Melachah before Shabbos.
2)[line 5]אף היאAF HI- even that one (a harp which was fixed in one of the ways so far described, either through tying its broken string in a proper knot, or through tying it in a bow)
3)[line 6]משלשל מלמטה וכורך מלמעלהMESHALSHEL MIL'MATAH V'CHORECH MIL'MA'ALAH- [the Levi should] let out the excess string from the lower tuning peg and wind it around the upper tuning peg
4)[line 8]באמצעB'EMTZA- [when the string broke] in the middle (in which case a bow will not be enough to fix the harp)
5)[line 10]גזרינןGAZRINAN- we enact a decree; namely, that the Levi may not tie the broken string. Even though generally it is permitted to be Mechalel Shabbos for a Hechsher Mitzvah if it was impossible to have done so before Shabbos, in this case we are afraid that if we allow the Levi to fix his harp in a way which involves a transgression of Shabbos mid'Oraisa then one may come to fix non-Mitzvah related instruments on Shabbos in the same way.
6)[line 11]חותכין יבלתCHOTCHIN YABELES- one may cut off (using one's hand or teeth) a wart (O.F. verrue). A wart is a Mum and causes an animal to be Pasul as a Korban. If it is cut off by hand, such an action is classified as "kil'Achar Yad" - lit. as if with the back of his hand, meaning in an unusual manner. Therefore, it is only a Shevus and not included in the Melachah of Gozez (shearing).
7)[line 12](הרכיבו) [הרכבתו](HIRKIVO) [HARKAVASO]- carrying the Korban Pesach on one's shoulder in Reshus ha'Rabim (when it is still alive)
8)[line 17]איפרוכי איפרכאIFRUCHEI IFRECHA- it is brittle and crumbles off (and need not be cut off)
9)[line 19]הא תנןHA TENAN- we learned in [our] Mishnah (and therefore why was it necessary for the Mishnah in Pesachim to teach it again)?
10)[line 22]מתיב רב יוסףMASIV RAV YOSEF- Rav Yosef asked a question (from a Beraisa concerning the Mishnah quoted above)
11a)[line 24]ושבות דמקדשSHEVUS D'MIKDASH- a Shevus [for which there is reason to permit only] in the Beis ha'Mikdash (in order to render Korbanos Kosher)
b)[line 27]ושבות דמקדשSHEVUS D'MIKDASH- a Shevus concerning a Sefer is called a Shevus d'Mikdash since the Sefer has Kedushah.
12)[line 29]משלשלין את הפסח לתנורMESHALSHELIN ES HA'PESACH LA'TANUR- it is permitted the lower the Korban Pesach into an oven
13)[line 30]שמא יחתה בגחליםSHEMA YECHATEH BA'GECHALIM- perhaps he will stoke the coals (which is the reason why there is a Shevus forbidding one to place a raw food item into an oven before Shabbos when there is not enough time left for it to cook before Shabbos)
14)[line 32]בני חבורה זריזין הןBNEI CHABURAH ZERIZIN HEN- a group of people who eat the Korban Pesach together are very meticulous in their performance of this Mitzvah and can be relied upon not to profane Shabbos through doing so
15)[line 33]רבא אמר רבי אליעזר היאRAVA AMAR REBBI ELIEZER HI- Rava [is coming to answer the original contradiction asked by the Gemara. He] says that the author of our Mishnah is Rebbi Eliezer (who holds that Machshirei Mitzvah Dochin Es ha'Shabbos; see Background to 102:45)
16)[line 1]מאי היאMAI HI- how do we know that Rebbi Eliezer requires one who is performing a Melachah which is necessary for a Mitzvah on Shabbos to do so in unusual manner whenever possible?
17)[line 10]ובאצילי ידיוATZILEI YADAV- his elbows
18)[line 11]נשקליה ניהליה ביד ותפשוט דרבי אלעזר דאמר רבי אלעזרNISHKELEI NIHALEI B'YAD V'TIFSHOT D'REBBI ELIEZER- If the author of this Beraisa is the Chachamim, why do they require the Kohen removing the Yabeles to do so with his teeth? If he did so with his hand, it is still a Shevus and therefore permitted in the Mikdash. Therefore, the Chachamim in the Beraisa should have taught us that even this is permitted, thereby teaching us the following law of Rebbi Eliezer as well.
19)[line 16]היינו דגזר יד אטו כליHAINU D'GAZAR YAD ATU KLI- If Rebbi Eliezer were the author of this Beraisa, we would understand why the other Kohen must use his teeth in order to remove the wart. The reasoning of Rebbi Eliezer is that one must perform a necessary Melachah on Shabbos in as unusual a manner as possible. Removing a wart with one's teeth is even less similar to removing it with a Kli than removing it by hand is.
20)[line 19]גמיGEMI- a reed-grass or bulrush (which heals the wound, and is therefore forbidden mid'Rabanan to place it on a wound on Shabbos)
21)[line 19]במקדשB'MIKDASH- since it covers the wound, without which it is not proper to perform Avodah
22)[line 22]צלצול קטןTZILTZUL KATAN- (O.F. bendel) a small fine belt or band (which is possible to use as a bandage)
23)[line 22]יתור בגדיםYITUR BEGADIM- an overabundance of clothing (that is, a Kohen Gadol may wear only the four (or eight in the case of the Kohen Gadol) special articles of clothing designated for the Kohanim when performing the Avodah)
24)[line 25]חציצהCHATZITZAH- a substance intervening [between the hand of the Kohen and the Avodah which he is performing]
25)[line 28]אפילו נימא אחת חוצצתAFILU NIMA ACHAS CHOTZETZES- even a single [detached] hair intervenes [between the Kohen and his Begadim, which must lie directly "Al Besaro" (on his body; Vayikra 6:3)]
26)[line 29]שלש על שלשSHALOSH AL SHALOSH- three [Etzba'os] by three [Etzba'os] (which is the minimum size of what can be called a "Beged")
27)[line 31]אדרבי יוחנן ודאי פליגאAD'REBBI YOCHANAN VADAI PLIGA- Rebbi Yochanan said that an article of clothing worn where the Begadim of Kehunah are not does not constitute Yitur Begadim. The implication is that even a Beged which is greater than three Tefachim does not pose a problem.
28)[line 32]אדרב יהודה בריה דרבי חייא מי נימא פליגא?AD'RAV YEHUDAH BREI D'RAV CHIYA MI NEIMA PELIGA?- Rav Yehudah Brei d'Rav Chiya said that a Tziltzul Katan constitutes Yitur Begadim - the implication being that even a cloth which is smaller than three-by-three Etzba'os would constitute Yitur Begadim.