[18a - 45 lines; 18b - 55 lines]

1)[line 2]בהעלם אחדB'HE'ELEM ECHAD- in one period of forgetfulness

2)[line 7]ותלמיד חכם לזו ואין תלמיד חכם לזוV'TALMID CHACHAM L'ZU V'EIN TALMID CHACHAM L'ZU- and one is a Torah scholar for this and not a Torah scholar for that. This refers to one who was aware of the prohibition against relations with his wife close to her period, but unaware of the prohibition against withdrawing from a Nidah immediately.

3)[line 8]ותרוויהו תנינהוV'TARVAIHU TENINHU- and we have learned in the Mishnah both of these cases

4)[line 12]נמצא על שלוNIMTZA AL SHELO- if it (blood) was found on his [cloth, which he used to wipe himself after relations]

5)[line 19]ואיידי דבעי מיתנאV'AIDI D'VA'I MISNA- and since the Tana needed to teach

6)[line 24]מעיקרא הויא ליה ידיעהME'IKARA HAVYA LEI YEDI'AH- from the outset (when he withdrew from her) he must have had knowledge (that her period began)

7)[line 25]ציית מאי דקאמר רבךTZAYIS MAI D'KA'AMAR RABACH- listen to what your teacher is saying

8)[line 28]אי תניתא חסר ותני הכיIY TANISA CHASER V'TANI HACHI- if you learned this in a Beraisa, then interpret it as being incomplete and explain it as follows.... (That is, you should emend the text of the Beraisa in the style of "Chesurei Mechasra v'Hachi Katani," that the Beraisa is missing words and this is how it should be understood.)

9)[line 33]נועץ עשר צפרניו בקרקע עד שימות וטוביהNO'ETZ ESER TZIPARNAV B'KARKA AD SHE'YAMUS V'TUVEI- he should stick his ten fingernails into the ground until his organ becomes limp and it will be good for him

10)[line 36]המשמש מתHA'MESHAMESH MES- one who has relations [with a] dead [Ever]

11)[line 45]מצינו ארוכה וקצרה בנדהMATZINU ARUCHAH U'KETZARAH B'NIDAH- we find a case of the long way and the short way with regard to a Nidah. This means that if he withdraws the "long way" - he waits for his organ to become limp before withdrawing - he is not liable. If he withdraws the "short way" - by withdrawing immediately with a live organ - he is liable.


12)[line 1]דלא דמי; ארוכה דהכא קצרה דהתם, וארוכה דהתם קצרה דהכהD'LO DAMI; ARUCHAH D'HACHA KETZARAH D'HASAM, V'ARUCHAH D'HASAM KETZARAH D'HACHA- these cases are comparable. The long way here (the case of Nidah) is comparable to the short way there (in the case of the Beis ha'Mikdash) and the long way there (in the case of the Beis ha'Mikdash) is comparable to the short way here (in the case of Nidah). In the case of Nidah, departing the long way exempts one from a Chatas, where in the case of the Beis ha'Mikdash departing the short way does this. In the case of the Beis ha'Mikdash, liability results from departing the long way while in the case of Nidah, it results from departing the short way.

13)[line 9]אזהרה לבועל נדה מניןAZHARAH L'BO'EL NIDAH MINAYIN?- from where in the Torah do we learn the warning against having relations with a Nidah?

14)[line 10]שקל קלא פתק ביהSHAKAL KALA PASAK BEI- he took a clump of dirt and threw it at him

15)[line 21]שיפרשו מנשותיהן סמוך לוסתןSHE'YIFRESHU MI'NESHOSEIHEN SAMUCH L'VESTAN- that they will separate from their wives close to the expected time of their period (the day or night before she expects it)

16)[line 22]עונהONAH- a twelve-hour period (either night or day) [during which the Rabanan rule stringently that the woman (who did not check to insure that she was not bleeding) must assume that she had already begun menstruating]

17)[line 31]הויין לו בנים ראויין להוראהHAVYAN LO BANIM RE'UYIN L'HORA'AH- [one who separates from his wife close to her Veses merits that] he will have sons fit to issue Halachic rulings

18)[line 46]אי בשרץ איטמי אי בנבלה איטמיIY B'SHERETZ ITAMEI IY B'NEVEILAH ITAMEI- [the transgressor should have known] if he became Tamei through a Sheretz (see Background to Chulin 122:7), or through a Neveilah (see Background to Chulin 122:7)

19)[line 50]חלבCHELEV

(a)Chelev refers to those fats of a Korban that are offered upon the Mizbe'ach. This includes the layer of fat covering the stomachs of the animal, all other fat attached to the stomachs, and the fat lining the kidneys along its flanks (Vayikra 3:4).

(b)One may not consume the Chelev of a kosher Behemah (domesticated animal), although one may derive any other benefit from it. "Shuman" is the term for all other fats of a Behemah that are permitted for consumption. Both Chelev and Shuman of a Chayah (non-domesticated animal) may be eaten.

(c)If one consumes Chelev intentionally, he is liable to receive Kares (see Background to Sukah 25:25); if he did so unintentionally, then he must offer a Korban Chatas (see Background to Yoma 61:35). If one is in doubt as to whether the fat that he ate was Chelev or Shuman, then he must offer a Korban Asham Taluy (see Background ibid.).

20)[line 50]נותרNOSAR - a sacrifice leftover beyond the point when it may be eaten

(a)Any meat of a Korban which remains after the time within which it may be eaten must be burned (Vayikra 19:6). One who intentionally leaves over any part of a Korban beyond the time when it must be eaten transgresses the prohibition of "Nosar" (leftover) (Vayikra 22:30; see Hilchos Pesulei ha'Mukdashin 18:9; Sefer ha'Chinuch #142, and Minchas Chinuch).

(b)One who eats at a k'Zayis of Nosar intentionally is liable to the punishment of Kares. If he did so unintentionally, then he must offer a Korban Chatas.