[60a - 51 lines; 60b - 53 lines]
1)[line 1]במפותהB'MEFUTAH (MEFUTAH)
If a man seduces a virgin between the ages of 12 and 12 1/2, and the girl or her father refuses to let him marry her, or if the man chooses not to marry her, he must give the father of the girl fifty Shekalim. If he chooses to marry her and they consent, the man is not obligated to pay anything to the girl or her father at the time of the marriage. If he later divorces her, he must give her the dowry (Kesuvah) of a virgin upon her divorce (Shemos 22:16).
2)[line 2]מבי כתילMI'BEI KASIL- from the name of a place
3)[line 15]משנת ר' אליעזר בן יעקב קב ונקיMISHNAS REBBI ELIEZER BEN YAKOV KAV V'NAKI
(a)The Chachamim set down various rules to determine the Halachah when there is an argument among the Tana'im.
(b)One of these rules is that every time the opinion of Rebbi Eliezer ben Yakov is mentioned, the Halachah follows his ruling (this is the connotation of "Naki" - clean, pure). Some hold that this rule only applies when the opinion of Rebbi Eliezer ben Yakov appears in a Mishnah; hence the wording, "Mishnas Rebbi Eliezer ben Yakov." Others write that the word "Mishnas" is not to be taken literally; rather, even in a Beraisa the Halachah follows his opinion (RASHI to Yevamos 49b DH Mishnas).
(c)There is also a difference of opinion as to the meaning of the word Kav in this expression. One opinion states that just as a Kav is a small measure, so too Rebbi Eliezer ben Yakov is quoted only a limited number of times (RASHI ibid. and to Bechoros 23b). Another source states that there is a tradition that in 102 places (the Gematriya, or numeric equivalent, of the word "Kav") where Rebbi Eliezer ben Yakov's name is recorded, the Halachah follows his ruling. In all other instances, the Halachah does not follow his ruling (ROSH Eruvin 4:2 quoting RABEINU CHANANEL).
4)[line 31]מטמא להMITAMEI LAH
(a)The Torah (Vayikra 21:1-4) forbids Kohanim from coming into contact with corpses while concurrently commanding them to come into contact with certain deceased relatives. Those relatives are the Kohen's mother, father, son, daughter, brother, unmarried virgin sister from his father, and permitted wife.
(b)The Tana'im in our Gemara argue with regard to a Kohen's unmarried sister, as to whether he may become Tamei for her if she was betrothed, raped, seduced or was a Mukas Etz.
5)[line 7]מדשבקיה (לבר) [בר] זוגיהMIDE'SHAVKEI (L'VAR) [BAR] ZUGEI- since his partner, [Rebbi Shimon, with whom he agreed with regard to the Halachah of an Arusah,] left him [with regard to the Halachah of a Mukas Etz]
6)[line 9]והא אפיקתיהV'HA APIKTEI?- but you have already learned something from it (that he may not be Mitamei to his sister who is an Arusah)!?
7)[line 22]מכלל דהטף בין ידעוMICHLAL DEHA'TAF, BEIN YAD'U- that is, it would seem from this statement that all the minors (under the age of puberty) were permitted to them (see TOSFOS DH b'Re'uyah)
8)[line 25]בראויה ליבעל הכתוב מדברB'RE'UYAH LIBA'EL HA'KASUV MEDABER- (according to this answer, the same applies to the words "Asher Lo Yad'u"; the expression refers only to those who were not able to have Bi'ah yet, because they were under three years of age.)
9)[line 31]מנא ידעיMENA YAD'EI- that is, how did they know how old each of the girls were?
10)[line 33]הציץHA'TZITZ- the thin gold plate on which was written "Kodesh la'Sh-m," worn on the forehead of the Kohen Gadol (Shemos 28:36-38). See Charts to Shabbos 63b.
11)[line 33]שפניה מוריקותSHE'PANEHA MORIKOS- (a) that her face would pale; (b) her face would turn yellowish-green (based on TOSFOS here and to Bechoros 44b DH li'Yedei)
12a)[line 35]הדרוקןHIDROKAN- a swelling and sickness of the stomach
b)[line 35]סימן לעבירה הדרוקןSIMAN LA'AVEIRAH HIDROKAN- Hidrokan is a sign that a person is a transgressor
13)[line 36]"וימצאו מיושבי יביש גלעד ארבע מאות נערה בתולה אשר לא ידעה איש למשכב זכר [ויבאו אותם אל המחנה שלה אשר בארץ כנען]""VA'YIMTZE'U MI'YOSHVEI YAVESH GIL'AD ARBA ME'OS NA'ARAH BESULAH ASHER LO YAD'AH ISH L'MISHKAV ZACHAR, [VA'YAVI'U OSAM EL HA'MACHANEH SHILOH ASHER B'ERETZ KENA'AN]" - "And they found among the inhabitants of Yavesh Gil'ad four hundred virgins, who had not had relations with a man; [and they brought them to the camp to Shiloh, which was in the Land of Kena'an.]" (Shoftim 21:12) (SAVING THE TRIBE OF BINYAMIN FROM EXTINCTION)
(a)Following the shocking episode of Pilegesh b'Giv'ah (see Ta'anis 30b) and the terrible civil war of revenge that ensued, the entire tribe of Binyamin was wiped out with the exception of 600 men, and no women. Threatened with the extinction of a complete tribe in Yisrael, and having sworn not to give their own daughters' hands in marriage to the men of Binyamin (pronouncing a curse upon anyone who did), the rest of Yisrael who were now reconciled with Binyamin gathered in Beis El to discuss Binyamin's fate, and prayed to HaSh-m for Divine assistance.
(b)Indeed, they immediately had a brainstorm. During the recent civil war, despite the decision to mobilize an army comprising representatives from every city in Yisrael, no such contingent from the city of Yavesh Gil'ad participated. Consequently, they arrived at the following decision: On one hand, they would penalize the residents of Yavesh Gil'ad by killing every man, every woman fit to be married, and every child in the city. On the other hand, they would exclude all virgins (numbering 400) from the punishment, whom they would then be able to give to the men of Binyamin as wives, since they were not their own daughters that they were handing them (but those of the deceased men of Yavesh Gil'ad).
(c)This accounted for 400 out of the 600 survivors from Binyamin. What did the remaining 200 do to circumvent the oath? They devised an even more novel plan. It was customary for the unmarried girls of Shiloh to gather once a year to dance and sing in the local vineyards on the occasion of some annual celebration. Consequently, the men of Yisrael instructed the 200 remaining men of Binyamin to hide in the vineyards when this day arrived, and then - when the girls would arrive - each man was to seize one maiden and take her home as a wife (on the assumption that the girls' fathers would subsequently agree to this arrangement). If the girls' fathers would subsequently threaten to do battle with the leaders who made the suggestion, they assured the men of Binyamin, they would plead with the fathers on their behalf and beg them to understand the helplessness of the situation of these 200 men of Binyamin. They would explain to them that they had not contravened the oath, as it was not they who had given their daughters to the men of Binyamin, but the men of Binyamin who had taken their daughters.
(d)See also Background to Gitin 6:24.
14)[line 38]ריחה נודףREICHAH NODEF- the smell of the wine would spread forth from her mouth
15a)[line 43]בפירוש שמיע לךB'FEIRUSH SHEMI'A LACH?- Did you hear it explicitly from Rebbi Yehoshua ben Levi?
b)[line 43]או מכללא שמיע לךO MI'KELALA SHEMI'A LACH?- or did you derive it from something else that Rebbi Yehoshua ben Levi said?
16)[line 44]שקרא עליה ערערSHE'KARA ALEHA AR'AR- the legitimacy of the lineage of one the families in the city was questioned
17)[line 44]ושגרV'SHAGAR- and he sent
18)[line 47]הואיל ואנסיב אנסיבHO'IL V'INSIV, INSIV- since she is already married, we will let her stay married
19)[last line]זיל אפיקZIL, APIK!- go, send her away!
20)[last line]מפיקנא לך ר' יעקב בר אידי מאונךMAPIKNA LACH REBBI YAKOV BAR IDI ME'UNECH- (a) (lit. "I will remove Rebbi Yakov bar Idi from your ear") I will inform you that Rebbi Yakov bar Idi will not be able to help you, since I will excommunicate you (RASHI here and to Sanhedrin 8a DH Mapikna; (b) I will refute all of his proofs [such that his statement will no longer strengthen your claim] (RASHI Chulin 132b DH Mapikna)
21)[last line]וכן היה רבי שמעון בן יוחאי אומרV'CHEN HAYAH REBBI SHIMON BEN YOCHAI OMER- that is, this is another Halachah that Rebbi Shimon bar Yochai learned from the verses which discussed the war against Midyan (ARUCH LA'NER, see his comments on this Sugya for further explanation).