[18a - 26 lines; 18b - 29 lines]
1)[line 10]ùìéàSHILYA- commonly translated as the placenta; a more accurate description is the fetal membranes in which the fetus forms, which are attached to the placenta (RASHI to Berachos 4a; TOSFOS here DH Shilya and elsewhere in the Rishonim)
2)[line 13]ðîå÷ äåìãNIMOK HA'VLAD- the offspring disintegrated
3)[line 15]îâåó àèåí áàúMI'GUF ATUM BA'AS- it came from a shapeless, limbless mass
4a)[line 19]åáðîöàUV'NIMTZAH- but when it is found [lying in the street]
b)[line 20]äìê àçø äøåáHALECH ACHAR HA'ROV (KOL D'PARISH, ME'RUBA KA PARISH / KOL KAVU'A, K'MECHETZAH AL MECHETZAH DAMI)
(a)KOL D'PARISH, ME'RUBA PARISH - When there is a doubt as to the source of a certain item, i.e. from where it comes or to which group it belongs, the Torah informs us that we may resolve the doubt according to certain set rules. One of these rules is "Halech Achar ha'Rov" (assume that an item comes from the group that is the majority). For instance, if a piece of meat is found lying on the street (or in the hands of a Nochri in the street), and most of the meat in the town is kosher, it can be safely assumed that the meat is kosher. The source for Halech Achar ha'Rov is the verse, "Acharei Rabim l'Hatos" (Shemos 23:2; Chulin 11a).
(b)KOL KAVU'A, K'MECHETZAH AL MECHETZAH DAMI - If, however, the nature of the item is in doubt while it is still "in its place," or Kavu'a, (i.e. it was not separated from the other items of its kind), we do not follow the Rov. Instead, we remain in doubt as to the status of the item. For instance, if a person buys meat and then forgets whether he bought it at a kosher or non-kosher store, we cannot assume that the meat is kosher just because most of the stores in the town are kosher; we are questioning its status while it is still in its proper place (the store) before it was separated from the other pieces of meat in the store.
18b----------------------------------------18b
5)[line 8]àéëà çæ÷ä áäãéäIKA CHAZAKAH BA'HADEI- there is a [contradictory] Chazakah with it
6)[line 12]ãøëå ùì úéðå÷ ìèôçDARKO SHEL TINOK L'TAPE'ACH- that children are in the habit of playing [(a) with Sheratzim (see Background to Chulin 122:7) in garbage heaps (RASHI); (b) with dough (TOSFOS)]
7)[line 13]øåá úéðå÷åú îèôçéïROV TINOKOS METAPCHIN - most children are in the habit of playing [with Sheratzim or dough] (RUBA D'LEISEI KAMAN)
A "Ruba d'Leisa Kaman" ("a Rov that is not in front of us") refers to a majority in frequency - something usually occurs in this manner. The majority is not present and countable, but rather it is a predictable consequence of natural events (i.e. a statistical majority). For example, we know that there is a Rov that "most animals are not Tereifos." This Rov is not in front of us, but, nevertheless, there exists a fact in the frequency of the occurrence of Tereifah animals that tells us that most animals are born healthy.
8)[line 15]ñîåê îéòåèà ìçæ÷ä åàéúøò ìéä øåáàSEMOCH MI'UTA L'CHAZAKAH, V'ISRA LEI RUBA- add the minority [of children who do not play with Sheratzim or dough] to the Chazakah [of Taharah of the dough], to override the majority [of children who do play with Sheratzim or dough]
9)[line 17]øåáà åçæ÷ä, øåáà òãéóRUBA V'CHAZAKAH, RUBA ADIF- and when the Halachic status of an item depends upon following a Rov (majority, e.g. that most children play with Sheratzim or dough) or following a Chazakah (the situation as it stood until now, e.g. that the dough was Tahor), we follow the majority