[104a - 49 lines; 104b - 42 lines]
1)[line 5]לישמעינן צלצול קטןLISHMA'INAN TZILTZUL KATAN- and we would then know that Gemi is all the more so permissible, since it cannot possibly be considered a Beged
2)[line 6]מסיMASI- heals (and even so a Kohen may use it in the Mikdash on Shabbos)
3)[line 6]בוזקין מלחBOZKIN MELACH- it is permitted to [scatter and] crush salt
4)[line 7]כבשKEVESH- the ramp of the Mizbe'ach
5)[line 7]שלא יחליקוSHE'LO YACHALIKU- that they should not slip (as the ramp became slick when it was raining)
6)[line 8]מבור הגולה ומבור הגדולBOR HA'GOLAH, BOR HA'GADOL- the names of the two pits in which water was stored in the Azarah
7)[line 8]בגלגלGALGAL- (O.F. torn) a pulley used to raise water from a well (which creaks as it turns)
8)[line 13]ומרדה בהU'MERADEH BAH- and spread it out
9)[line 14]דלא מבטיל ליהD'LO MAVTIL LEI- for one does not nullify it; i.e. it will not be left where it is placed indefinitely, since it is still usable as animal food or an ingredient in baking bricks. Salt, on the other hand, once trampled, is useless for any other purpose. Therefore, it will be left in place and may even out inconsistencies in the surface upon which it is sprinkled, which is similar to Boneh.
10)[line 16]קא מוסיף אבניןKA MOSIF A'BINYAN- he is adding onto the Mizbe'ach. This has nothing to do with the transgression of Shabbos; at no point may anyone add to the vessels of the Beis ha'Mikdash that were built in the time of King David.
11)[line 18]בהולכת אברים לכבש דלאו עבודה היאB'HOLECHES EIVARIM L'KEVESH D'LAV AVODAH HI- The Gemara answers that the salt put on the ramp of the Mizbe'ach was not left in place, but rather used afterwards to cure leather hides of Kodshim. It did not intervene between the legs of the Kohanim and the ramp, for it was only placed on the ramp when the limbs of the various Korbanos were being carried up the ramp to be burned. Since the owners of the Korbanos received their atonement after the blood of the Korban was sprinkled, the Gemara at this point understands the carrying of these limbs as not part of the Avodah.
12)[line 22]למערכהMA'ARACHAH- the arrangement (of wood to be burned on top of the Mizbe'ach)
13)[line 25]והתניא כשהוא מרדהVEHA'TANYA, KESHE'HU MERADAH- that is, Rava did not specify how one must flatten the hay, intimating that one may do so however he wishes. The Beraisa teaches that it must be done in a specific manner.
14)[line 26]בשולי קופהSHULEI KUPAH- the edges [that remain of] of a basket (i.e. in a way that differs from the norm)
15)[line 27]אמוראAMORA- one who loudly expounds upon what a Chacham says (so that all assembled can hear and understand; a Meturgeman)
16)[line 32]טרף אבבאTARAF A'BAVA- he knocked on the door
17)[line 33]ליתחל גופיהLISCHAL GUFEI- his body should be desecrated
18)[line 33]דקא מחיל ליה לשבתאKA MACHIL LEI L'SHABATA- who is profaning Shabbos (by producing a sound)
19)[line 35]מעלין בדיופיMA'ALIN B'DIYUFEI- it is permitted to transfer [liquid from one barrel to another] through a siphon (in such a way that it makes a splashing sound as it falls)
20)[line 35]ומטיפין מיארקMETIFIN ME'ARAK- it is permitted to let water drip from an Arak (a perforated vessel which drips water, when one's intention is to produce a sound)
21)[line 36]אולודי קלאOLUDEI KALA- producing a sound
22)[line 36]דניםD'NIM- he is sleeping
23)[line 37]דזמזומיZAMZUMEI- (O.F. cenbes) cymbals or bells [that are ringing lightly; that is, a pleasant sound]
24)[line 38]ודלעיוDELA'AV- his gourds
25a)[line 39]שלא יספקLO YESAPEK- [as long as] he does not clap his hands
b)[line 39]ולא יטפחV'LO YETAPE'ACH- and does not beat his hands upon his chest
c)[line 39]ולא ירקדV'LO YERAKED- and does not dance up and down (the purpose of these actions is to scare away the animals)
26)[line 41]שמא יטול צרורSHEMA YITOL TZROR- lest he take a stone (and throw it into Reshus ha'Rabim while trying to scare away the animals)
27)[line 43]לאשוויי גומותL'ASHVUYEI GUMOS- to level inconsistencies [in the ground in order to smooth the playing surface where the nuts knock into each other]
28)[line 48]למימלא בגילגלאL'MIMLA B'GILGELA- to draw water using a wheel
29)[line 1]תרו בה כיתנאTARU BAH KISNA- they [began to] soak flax in it (during the week); [alt. BUNSA - spelt]
30)[line 2]שהקרו עליה דבריםSHE'HIKRU ALEHA DEVARIM- that they read [teachings] regarding it (that is, they brought proofs that the Chachamim have the power to uproot a Shevus when necessary)
31)[line 4]זו בלבדZU BILVAD- the one specific well required by those who went up to Eretz Yisrael from Bavel in the time of Ezra ha'Sofer
32)[line 5]מאי זו בלבד?MAI ZU BILVAD?- according to the Gemara's explanation, "Bor ha'Kar" by definition refers to one specific well!
33)[line 6]באר מים חייםBE'ER MAYIM CHAYIM- a spring
34)[line 6]"כהקיר ביר""KE'HAKIR BAYIR..."- "As a well keeps its water fresh, so does she keeps her wickedness fresh..." (Yirmeyahu 6:7) - The Gemara now explains that the word "Kar" comes from the root "Mekor," "source."
35)[line 9]ונביאים שביניהןNEVI'IM SHE'BEINEIHEN - the prophets among them, i.e. Chagai, Zecharyah, and Malachi
36) [line 9] ולא נביאים שביניהן V'LO NEVI'IM SHE'BEINEIHEN - that is, the prophets did not permit it through the medium of prophesy. Rather, they testified that it had already been permitted to use that particular well in previous generations. (HAGAHOS DIKDUKEI SOFRIM notes that the Girsa of the Saloniki printing of the Shas is, "not only did the prophets permit it, but also Minhag Avoseihem...")
36)[line 12]בהמיינוHEMYEINO- his belt
37)[line 13]בצבתTZEVAS- a pair of tongs
38)[line 16]רבי עקיבא אומר...REBBI AKIVA OMER...- Rebbi Akiva includes the entire Azarah (including the Ezras Kohanim, Ezras Yisrael, and Ezras Nashim) in the list of places from which a Kohen should remove a Sheretz on Shabbos. Only the Lishkos are excluded according to this view.
39)[line 18]פסכתרPESACHTER- a bronze pot
40)[line 18]משלך נתנו לךMI'SHELECHA NASNU LECHA- they have given you what is [rightfully] yours
41)[line 20]טמא שרץTEMEI SHERETZ- [a vessel which became] Tamei from a Sheretz
42)[line 20]חייבCHAYAV- he is liable for transgressing [the prohibition of "Ki Es Mikdash HaSh-m Timei" (Bamidbar 19:20)]
43)[line 23]לכלי חרשKLI CHERES (TUM'AH: TUM'AS KLI CHERES)
(a)Klei Cheres are earthenware vessels. They become Tamei only when an Avi Avos ha'Tum'ah (a k'Zayis from a Mes) or an Av ha'Tum'ah (such as a Sheretz) enters their airspace (even if the Tum'ah does not touch the Kli itself). After they become Tamei in this manner, they have the status of a Rishon l'Tum'ah, and any food or drink that enters them becomes Tamei (even if the food item does not touch the inner surface of the Kli).
(b)Unlike other types of vessels, a Kli Cheres cannot be purged of its Tum'ah through immersion in a Mikvah. The only way to remove the Tum'ah is to break the vessel.
(c)A Kli Cheres itself cannot acquire the status of an Av ha'Tum'ah. This is because there are only two ways for a Kli to become an Av ha'Tum'ah: if it designated as the seat (Moshav) of a Zav or Zavah, or if it comes into contact with a dead body. A Kli Cheres cannot become a Moshav of a Zav since it is not fit to be sat upon (for it would then break). It cannot become an Av ha'Tum'ah when it touches a Mes, since the verse equates the ability to become an Av ha'Tum'ah with the ability to become Tahor.
44)[line 30]אפושי טומאה עדיףAPUSHEI TUM'AH ADIF- increasing the amount of Tum'ah is worse
45)[last line]המכניס שרץ למקדש פטורHA'MACHNIS SHERETZ L'MIKDASH PATUR- and even so, a Sheretz must be removed from the Heichal and the Ulam since the Shechinah is present there. The Chachamim never applied the Shevus forbidding the carrying of Muktzah to a case in which doing so would result in a disgrace to the presence of HaSh-m.