[24a - 49 lines; 24b - 50 lines]

1)[line 12]לאילוניתAILONIS- a woman who is incapable of conception. This word is derived from the word "Ayil," a ram, which is a male and does not have a womb (Kesuvos 11a).

2)[line 30]פשוט לא לייבםPASHUT LO L'YABEM- all sons who are not the firstborn should not do Yibum

3)[line 32]בוכרא דאמאBUCHRA D'IMA- the firstborn of the mother (who is not the firstborn of the father)

4)[line 42]הוקשה ישיבת אחים זה לזהHUKSHAH YESHIVAS ACHIM ZEH LA'ZEH- the Torah compares the presence of the brothers, i.e. all brothers are equal to each other with regard to whether they may perform Yibum


5)[line 1]בכור אינו נוטל בראוי כבמוחזקBECHOR EINO NOTEL B'RA'UY KEVE'MUCHZAK - A firstborn son does not receive a double portion from assets that have not reached the hands of the father

(a)The first viable male born to a father inherits a double portion of the estate upon his father's death (Mishnah Bechoros 46a). For example, if there are two brothers, the money is divided into three, and the Bechor receives two thirds; if there are three brothers, the money is divided into four, and the Bechor receives two quarters.

(b)A Bechor only receives a double portion from the assets that were in the possession of the father at the time of death, as it states, "Ki Es ha'Bechor Ben ha'Senu'ah Yakir, Lases Lo Pi Shenayim b'Chol Asher Yimatzei Lo" - "He must recognize the firstborn son of the hated wife to give him a double portion of everything in his possession (lit. that is found with him)" (Devarim 21:17). The following are a few examples in which a Bechor does not receive a double portion:

1.If one of the father's relatives dies after the father, the Bechor does not receive a double portion of that inheritance.

2.If the father is owed money, even if the debt was written in a document that was in the possession of the father, the Bechor does not receive a double portion of the debt if it is paid after the father's death.

3.A Bechor does not receive a double portion of the appreciation of property that is brought about by human efforts after the father's death; e.g. stalks of wheat that produce grain and trees that produce fruit. However, a Bechor does receive a double portion of a small tree that grows on its own, without any expenditure, into a large tree; this is called Matzuy l'Aviv since the tree has not changed form after the father's death (SEFER HA'CHINUCH #400).

6)[line 3]הנטען על השפחהHA'NIT'AN AL HA'SHIFCHAH- one who is suspected of having illicit relations with a maidservant (who belongs to another person - ROSH). The word Nit'an means loaded, as in "Ta'anu Es Be'irechem" - "Load your animals" (Bereishis 45:17), and in this context means that the man has been "loaded" with allegations of misconduct.

7)[line 3]הנטען על השפחה ונשתחררהHA'NIT'AN AL HA'SHIFCHAH V'NISHTACHRERAH- (this Mishnah, and the following Mishnayos - until the end of the Perek - are cited here because of the Halachah that they share with the previous Mishnayos dealing with Yibum: "Lo Yichnos, v'Im Kanas Ein Motzi'in")

8)[line 12]גירי אריותGEREI ARAYOS- converts who convert out of fear of being attacked by lions, e.g. the Kusim. The King of Ashur brought the people of Kusa to Eretz Yisrael and made them settle in the Shomron. They converted to Judaism after they found themselves under attack from lions. The Chachamim disagree as to whether their conversion was honest and valid or not. After the times of the Mishnah, they were found worshipping an image of a dove and the Chachamim gave them the status of idolaters.

9)[line 13]גירי חלומותGEIREI CHALOMOS- converts who convert because they are told to do so in a dream [by a demon - MAHARSHA to Berachos 10b DH Afilu Ba'al ha'Chalomos]

10)[line 13]גירי מרדכי ואסתרGEIREI MORDECHAI V'ESTHER- the converts who converted in the days of Mordechai and Esther out of fear of the Jews (Esther 8:17)

11)[line 19]"הסר ממך עקשות פה ולזות שפתים הרחק ממך""HASER MIMECHA IKSHUS PEH, U'LEZUS SEFASAYIM HARCHEK MIMEKA."- "Put away from you a crooked mouth, and perverse lips put far from you." (Mishlei 4:24)

12)[line 22]"הן גור יגור אפס מאותי מי גר אתך עליך יפול""HEN GOR YAGUR EFES ME'OSI; MI GAR ITACH ALAYICH YIPOL."- "Behold, they may gather together, but it is without My consent; whoever shall gather together against you shall fall for your sake." (Yeshayah 54:15) - The Gemara takes this verse out of context and interprets it as follows: "The proselyte may convert only when My presence is not among you; whoever lives with you in a state of poverty may reside with you in the Next World." The BACH (Note #1) actually adds the following words to the Gemara after this verse is quoted: "MI GAR ITACH B'ANEYUSACH HU D'ALAYICH YIPOL, AVAL IDACH LO," which means, "whoever lives with you in a state of poverty may reside with you, but not others."

13)[line 25]אמינא כי ניים ושכיב רב אמר להאי שמעתתאAMINA, KI NAYIM V'SHACHIV RAV, AMAR L'HAI SHEMA'ATA- I think that Rav must have been dozing off or sleeping when he stated this [qualification of the] teaching

14)[line 28]ונתגרשה מתחת ידי אחרV'NISGARSHAH MI'TACHAS YEDEI ACHER- and she was subsequently divorced by her second husband (not the suspected adulterer)

15)[line 28]אם כנס לא יוציאIM KANAS LO YOTZI- that is, if the suspected adulterer married her, Beis Din does not force him to divorce her

16)[line 29]כי אתא אחר ואפסקיה לקלאKI ASA ACHER V'AFSEKEI L'KALA- when someone else married her in the interim, stopping the gossip

17)[line 48]רוכלROCHEL- a peddler of spices, perfumes

18)[line 48]חוגרת בסינרCHOGERES B'SINAR- tying on her petticoat or breech-cloth (O.F. porceint - belt)

19)[line 49]ומכוערMECHU'AR- repulsive, disgusting

20)[line 49]למעלה מן הכילהL'MA'ALAH MIN HA'KILAH- on the underside of the canopy that covers the bed