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1) [line 1] BATSHAH BEI - she kicked him
3a) [line 9] SHINENA! - well-learned person!
5) [line 10] "KI CHAYIM HEM L'MOTZA'EIHEM ..." - "For they are life to those who find them, and health to all their flesh." (Mishlei 4:22)
6) [line 12] MOTZI'EIHEM B'FEH - those that express them with their mouths
10) [line 17] HISMAHME'AH - tarrying
13) [line 19] HALALU NOTZETZIN V'HALALU NOVLIN - these blossom, and these wither; i.e. these people grow (and their sustenance likewise increases) and these people die
*14*) [line 20] HA'MEHALECH BA'DARECH V'EIN IMO LEVAYAH - if one is traveling on the way and he has no accompaniment [and is thus in a situation of danger]. It is not clear why the Gemara is discussing this here. Perhaps it is related to the theme of speaking out loud while learning, since that theme can also be learned from the verse cited here ("When is Torah a Leviyas Chen? When one speaks it out with his throat; "Anakim l'Gargeroshecha"). This is also why the Gemara gets back to this verse later on the page, and further elaborates on it.
15) [line 20] LEVAYAH - an escort
17) [line 25] "RIF'US TEHI L'SHARECHA, V'SHIKUY L'ATZMOSECHA" - "It shall be health to your navel, and marrow to your bones." (Mishlei 3:8)
18) [line 29] L'ZEH YAFEH UL'ZEH KASHEH - it is beneficial for one malady and detrimental for a different one
19) [line 31] "KI NA'IM KI SISHMEREM B'VITNECHA, YIKONU YACHDAV AL SEFASECHA" - "For it is a pleasant thing if you keep them within you, let them be firmly attached to your lips." (Mishlei 22:18) - This Pasuk refers to the words of the Torah. The Gemara suggests that the way to keep the words of the Torah within you is if they are firmly attached to your lips, i.e. they are spoken out loud.
20) [line 32] BI'ZEMAN SHE'YIKONU YACHDAV AL SEFASECHA - at the time that you arrange them (words of Torah) together on your lips [and you speak them out loud]
21) [line 32] "SIMCHAH L'ISH B'MA'ANEH FIV, V'DAVAR B'ITO MAH TOV" - "A man has joy in the answer of his mouth, and a word in due time, how good it is!" (Mishlei 15:23)
22) [line 33] BI'ZEMAN SHE'MA'ANEH B'FIV - at the time when the utterance [of words of Torah] is in the mouth [and spoken out loud];
23) [line 33] BI'ZEMAN SHE'DAVAR B'ITO MAH TOV - (a) at the time when a person knows how to lecture about the Halachos of the festival at the time of the festival (RASHI, first explanation); (b) at the time when one knows to answer a question in Halachah when asked (RASHI, second explanation)
24) [line 35] "TA'AVAS LIBO NASATA LO, V'ARESHES SEFASAV BAL MANATA SELA" -
25) [line 41] ANAK - necklace
29) [line 44] SHE'EINAH NIMCHEIS - which does become rubbed away
32) [line 51] LO TESIV! A'KAR'ICH - do not sit down, [but rather stand] on your feet! (TOSFOS Nazir 24b DH Amar)
33) [line 51] "... U'MIMIDBAR MATANAH" - "... and from the wilderness they went to [a place called] Matanah." (Bamidbar 21:18)
34) [line 55] "CHAYASCHA YASHVU BAH ..." - "Your flock found a home in it; You, HaSh-m, prepare for the poor with Your goodness." (Tehilim 68:11) - The word for flock literally means, "your animal," and the Gemara suggests that a Torah scholar must have certain qualities of wild animals.
35) [line 56] SHE'DORESES V'OCHELES - that tramples [its prey] and eats (see Rashi)
36) [line 56] SHE'MASRACHAS V'OCHELES - that lets its food get dirty rot and eats it (see Rashi)
37) [last line] "NOTZER TE'ENAH YOCHAL PIRYAH" - "He who guards the fig tree shall eat its fruit." (Mishlei 27:18)
*38*) [last line] LAMAH NIMSHELU DIVREI TORAH K'TE'ENAH? - why are words of Torah compared to the fig tree? This statement is mentioned here since it is related to the theme of *reviewing* what one has learned many times. This is the theme of many of the earlier Derashos, and the following Derashos. (Nir'eh v'Eino Nir'eh; Lechayav k'Even; Doreses v'Ocheles; Chavivah Kol Sha'ah).
39) [line 1] MEMASHMESH - probes [into]
42) [line 6] RACHMAH TZAR - its mid-section (lit. womb) is narrow
47) [line 24] "LO YACHAROCH REMIYAH TZEIDO, LO YICHYEH V'LO YA'ARICH YAMIM" - "The swindler shall not glimpse his prey, but precious is the wealth of a diligent man." (Mishlei 12:27)
48) [line 25] TZAYAD HA'RAMA'I YACHROCH - the cunning hunter will roast [his catch] (referring to the cunning Torah scholar who reviews his learning before moving on, see Rashi)
49) [line 27] "HON ME'HEVEL YIM'AT, V'KOVETZ AL YAD YARBEH" - "Wealth from vanity will dwindle, but he who gathers by diligence will increase." (Mishlei 13:11)
50) [line 28] CHAVILOS CHAVILOS - bundles upon bundles, i.e. if he learns a large quantity at one time
51) [line 30] ANA AVIDTAH V'IKAYEM B'YADA'I - I acted in that matter and the Torah that I learned stayed with me
52) [line 41] L'HAR'OS LO PANIM - to teach his student how to show the reason for everything he says
53) [line 44] MISTAYA MILSA - it (the teaching of the Torah) will be successful
54) [line 46] V'GAMAR - and then he would understand it
56) [line 48] ASCHAI L'DA'ATA'I - I stopped concentrating
60) [last line] ASEH MODA'IM LA'TORAH - make informative clues for the Torah