[6a - 48 lines; 6b - 33 lines]
1a)[line 9]במותר להB'MUTAR LAH- with her husband (lit. the one who is permitted to her)
b)[line 9]באסור להB'ASUR LAH- with her Yavam (brother-in-law) (lit. the one who is prohibited to her)
2)[line 10]כהן גדול שקידש את האלמנהKOHEN GADOL SHE'KIDESH ES HA'ALMANAH- see next entry
3)[line 15]חללCHALAL
(a)The Torah commands a Kohen Gadol not to marry a widow, divorcee, prostitute ("Zonah" - see Background to Yevamos 59:8), or Chalalah (Vayikra 21:14). An ordinary Kohen is permitted to marry a widow, but not any of the other women listed above. The child from one of the abovementioned unions is invalidated from the Kehunah and is called a "Chalal." The Rabanan also prohibited all Kohanim from marrying a Chalutzah, and made the children of a Kohen from a Chalutzah Chalalim mid'Rabanan.
(b)A Chalal may not serve in the Beis ha'Mikdash, and according to some sources he is Chayav Misah b'Yedei Shamayim if he does (MINCHAS CHINUCH 275:5). A Chalal does not eat Terumah or the Kodshim reserved for Kohanim (Terumos 8:1) and is not restricted with regard to the women that he is allowed to marry. Chalalim are not prohibited from coming into contact with corpses. Chalalim are not considered Kohanim with regard to the other privileges and restrictions pertaining to Kohanim as well.
(c)A widow, divorcee, or prostitute who has relations with a Kohen Gadol, and a divorcee or prostitute who has relations with a regular Kohen, becomes a "Chalalah." Female children born through such a union are also Chalalos. Also, any Jewish woman who has relations with a Chalal becomes a Chalalah (even though she is permitted to have relations with him).
(d)A Chalalah is prohibited to marry a Kohen. If she does marry (and have relations with) a Kohen, the Chalalah and the Kohen are punished with Malkos. A Chalalah may not eat Terumah. Although a Jewish woman who has living children from a Kohen normally eats Terumah, if she becomes a Chalalah she may no longer eat Terumah. Similarly, although the daughter of a Kohen normally eats Terumah until she becomes married to a non-Kohen, if she becomes a Chalalah she may no longer eat Terumah (Yevamos 69a).
(e)There is a Mitzvas Aseh for a Kohen Gadol to marry a Besulah (Vayikra 21:13). If he transgresses this Aseh and marries a Be'ulah (who is not an Almanah), the Tana'im argue as to whether the woman becomes a Chalalah and whether the child is a Chalal.
4)[line 23]ואנהר לן עיינין ממתניתיןV'ANHAR LAN AININ MI'MASNISIN- and he "lit up our eyes" (brought us a proof) from our Mishnah
5)[line 24]במדינת היםMEDINAS HA'YAM- a [distant] land overseas
6)[line 26]דליכא דידע בהD'LEIKA D'YADA BAH- there are no witnesses who know about any immoral relations that she may have had (this verse is being used in a different sense from the way that it was expounded above, Daf 2b - RASHI)
7)[line 36]במתנוונהMISNAVNAH- [a Sotah who] withers away [after drinking the Mei Sotah] (i.e. she dies the same death as a Sotah - see Background to Sotah 2:1:c - but over a long period of time, as opposed to suddenly)
8)[line 43]מדחהMADCHEH- to make inoperative, to weaken the effect
9)[last line]שמנחותיהן נשרפותSHE'MINCHOSEIHEN NISAFOS- that their Korbenos Minchah of a Sotah (the Minchas Kena'os) are burned in the place outside of Yerushalayim where the ashes from the Mizbe'ach are deposited. They are neither fit to have their Kematzim (see below, entry #15) offered on the Mizbe'ach nor fit to be redeemed.
6b----------------------------------------6b
10)[line 2]מקמי דתקדושMEKAMEI D'SIKDOSH- before the Minchah is sanctified by putting the flour in a Kli Shares, a utensil used in the Beis ha'Mikdash
11)[line 9]מדיסקרתאMI'DISKARTA- This is probably the name of a place. The word means private town, settlement, or part of a town (e.g. (d'Iskarta) [Diskarta] d'Reish Galusa - the private town of the Reish Galusa - Eruvin 59a).
12)[line 11]פירחי כהונהPIRCHEI KEHUNAH- young Kohanim
13a)[line 14]בכיפהB'KIPAH- with her head covering (kerchief or hat)
b)[line 14]דאטו פירחי כהונה בכיפה תלי להD'ATU PIRCHEI KEHUNAH B'KIPAH TALI LAH?- Are the young Kohanim with her all the time? (lit. Are they hanging from her head covering?)
14a)[line 19]ותפדהV'TIPADEH- and it should be redeemed
b)[line 19]ותפדהV'TIPADEH (PIDYON KODSHIM - redeeming a consecrated object)
(a)If a person consecrates (is "Makdish") an object to the Beis ha'Mikdash and that object is of no benefit to the Mikdash "as is," the object may be sold by the appointees of Hekdesh (Gizbarim), who determine its selling price based on the estimate of a group of experts. When a person buys the object from Hekdesh, the object loses its Kedushah and its value becomes Kodesh in its stead. This is called "Pidyon Hekdesh," redeeming from Hekdesh.
(b)If the object that is being redeemed from Hekdesh is anything other than land, three experts must be present to determine its value. If the object is land, ten experts, one of them a Kohen, must be present. The same applies if a person donates his own value to Hekdesh; ten experts, one of them a Kohen, must determine the amount that he will pay to Hekdesh. (Erchin 19b and Rashi; Rambam Hil. Arachim 8:2)
15)[line 20]הקומץHA'KOMETZ
(a)When an individual who is not a Kohen offers a Korban Minchah (flour offering), a Kohen must take off a Kometz (handful), which is burned upon the Mizbe'ach.
(b)A Kometz is the amount that can be held by the middle three fingers when they are pressed upon the palm. The Kohen puts his hand in the dough or baked goods that have been consecrated by being placed into a Kli Shares, and removes one handful. The excess of dough or baked goods that sticks out is then wiped off by the thumb and the smallest finger until only the Kometz remains.
(c)The Kometz is next placed in another Kli Shares, brought (Holachah) to the southwestern corner of the Mizbe'ach (Hagashah) and then offered upon the Mizbe'ach (Haktarah). The remainder of the Minchah (the Sheyarei ha'Minchah) is eaten by male Kohanim.
(d)A Minchah that is brought by the Tzibur and a Minchah offered by a Kohen are entirely burned on the Mizbe'ach.
16)[line 25]שעל הספק באת מתחילהSHE'AL HA'SAFEK BA'AS MI'TECHILAH- it initially is brought because of a doubt [that she may have sinned]
17)[line 26]כיפרה ספיקה והלכה להKIPRAH SEFEIKAH V'HALCHAH LAH- it took care of the doubt and left (i.e. it accomplished everything that it was supposed to accomplish and the Sheyarei ha'Minchah may be eaten, since the Kometz was validly offered)
18a)[line 27]עדיה זוממיןEDEHA ZOMEMIN- that is, her Edei Stirah were found to be Edim Zomemim (see next entry). Her Minchah is Chulin even if it was placed into a Kli Shares, a direct contradiction to the words of Rav Papa.
b)[line 27]עדיה זוממיןEDEHA ZOMEMIM (EIDIM MUKCHASHIM / EDIM ZOMEMIM)
(a)If two witnesses testify to a crime or an event and a later set of witnesses contradict their testimony by saying that the crime or event did not take place exactly as the first set of witnesses testified, all of the witnesses are termed Edim Mukchashim (contradictory witnesses), and Beis Din cannot use either testimony.
(b)If, however, two witnesses testify to a crime or an event and a later set of witnesses disqualify their testimony by saying that the first set of witnesses were with them in a different place at the time that the first set of witnesses claim that the act took place, the first witnesses are termed Edim Zomemin (conspiring witnesses). The Torah commands that the second set of witnesses be believed, rather than the first. In general, Edim Zomemim are punished with the punishment they tried to cause. (Devarim 19:16-21. See MISHNAH Makos 5a.)
19)[line 32]ולא שישאו ויתנו בה מוזרות בלבנהV'LO SHE'YIS'U V'YITNU BAH MOZAROS BA'LEVANAH- and not when the women who spin linen thread outside in moonlight gossip about her (i.e. when her guilt is very well-known)