1)[line 4]"... ' ' .""... 'IR HA'HERES' YE'AMER L'ECHAS."- "... 'the City of Destruction' shall be said about one [of them]." (Yeshayah 19:18) - The Gemara explains that this phrase means that the city called "Beis Shemesh" in Egypt will be destroyed. (The word Cheres is used to signify the sun (as in Iyov 9:7), and the reading of Heres connotes destruction.)

2)[line 11] DAITAN MEYUSHEVES ALEIHEN- their minds are at ease

3)[line 15]TZOR- the city of Tyre, located on the southern coast of Lebanon

4)[line 15]KARTIGNI- Carthage, in northern Africa, corresponding to modern-day Tunisia (TEVU'AS HA'ARETZ)

5)[line 17] MI'TZOR KELAPEI MA'ARAV UMI'KARTIGNI KELAPEI MIZRACH- from Tzor westward and from Kartigni eastward (the directions seem to be switched)

6)[line 19]"['] , ; , ; [ ', ' .]""[KI] MI'MIZRACH SHEMESH V'AD MEVO'O, GADOL SHMI BA'GOYIM; UVE'CHOL MAKOM MUKTAR MUGASH LI'SHMI, U'MINCHAH TEHORAH ..."- "[For] from the rising of the sun until it goes down, My name is great among the nations; and in every place incense is offered to My name, and a pure Minchah offering; [for My name is great among the nations, says HaSh-m, L-rd of hosts." (Malachi 1:11)

7)[line 20] ?SHIMI AT?- [Rav responded to Rav Shimi bar Chiya's question,] "Are you Shimi?" (i.e. "Are you not supposed to be wise; why are you asking such a question?")

8)[line 20] D'KARU LEI ELAKA D'ELAKA- they call HaSh-m, the G-d of Gods (which fulfills the verse "Gadol Shemi ba'Goyim," but does not mean that all of the nations recognize HaSh-m; the opposite is true: this shows that they recognize other independent powers in the world)

9)[line 20]" "; ?"B'CHOL MAKOM MUKTAR MUGASH LISHMI"; B'CHOL MAKOM SALKA DAITACH?- (the Gemara asks that this phrase implies that it is permitted to burn incense and offer sacrifices in all places)

10)[line 25] ""?MAI "BA'LEILOS"?- What does "ba'Leilos" mean, since offering Korbanos is done mostly during the day?

11)[line 26]"[ ' , , , , , ' ;] .""... L'OLAM ZOS AL YISRAEL."- "[Behold I build a house to the Name of HaSh-m my G-d to dedicate it to Him, and to burn before Him sweet incense, and for the offering of the continual bread, and for the burnt offerings morning and evening, on the Shabbosos and on the new moons, and on the appointed feasts of HaSh-m, our G-d;] This is an ordinance forever for Yisrael." (Divrei Ha'Yamim II 2:3) - The end of this verse implies that something is meant to last forever for Yisrael, even after the destruction of the Beis ha'Mikdash.

12)[line 37] ?MAI KERA'AH?- from which Pasuk do we know [that "Echad ha'Marbeh..."]

13)[line 40] SHE'LO LITEN PISCHON PEH L'VA'AL DIN LACHLOK- so as not to give the heretics an opportunity (lit. an opening of the mouth) to rebel (if they were to see different Names of HaSh-m in the verses dealing with the Korbanos, they would claim that they signify different gods that require different sacrifices)

14)[line 45]"[ ',] .""[V'CHI SIZBECHU ZEVACH SHELAMIM LA'SH-M,] LI'RTZONCHEM TIZBACHUHU."- "[And when you offer a Shelamim sacrifice to HaSh-m,] offer it with the intention of finding favor [in the eyes of HaSh-m] on your behalf." (Vayikra 19:5)

15)[line 46] , LI'RETZONCHEM ZIVCHU, L'DAITCHEM ZIVCHU- offer sacrifices to find favor [in HaSh-m's eyes], offer sacrifices with the intention of it being acceptable [to HaSh-m] on your behalf

16)[line 46] MIS'ASEK B'KODSHIM

(a)Mis'asek refers to the performance of an action completely different from that which the person intended to perform. For example, a person must bring a Korban Chatas for desecrating Shabbos only when he does a Melachah b'Shogeg, that is, for mistakenly not knowing that the day is Shabbos or for not knowing that the action that he did is a Melachah that is prohibited on Shabbos. However, a person who is Mis'asek, i.e. who does a completely different action from that which he intended to do, incurs no punishment whatsoever. (See Shabbos Chart #14, where the differences between Shogeg and Mis'asek are explained.)

(b)Mis'asek with regard to Kodshim refers to performing an act of the Divine service when the person had no intention of performing that action. Such an action is invalid, as our Gemara proves from the verse, "v'Shachat Es Ben ha'Bakar Lifnei HaSh-m" - "and he shall slaughter the young bull before HaSh-m." The words "Es Ben ha'Bakar" are seemingly superfluous, showing that the person must have specific intention for the action that he performs. RASHI (here DH li'Retzonchem, and to Chulin 13a DH Minayin) brings the example of lifting or throwing a knife which results in the Shechitah of an animal of Kodshim. TOSFOS (to Zevachim 47a DH Minayin) argues, stating that this type of action would even invalidate the Shechitah of Chulin. An example of Mis'asek that only applies to Kodshim is intending to slaughter an animal of Kodshim thinking that it is Chulin.