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 Mishnah [line 4]:
 Rashi 66a DH Semuchos:
 Gemara 66b [line 40]:
 Rashi 66b DH Inish Ashkechei [at the end of the page]:
*1*) [line 1] V'REBBI YOSI OSER - The wooden foot of the amputee (Kav ha'Kite'a) was not used for walking on, or for leaning on. Rather, the amputee walked with a stick, or with a prosthesis attached to his knee, and the wooden foot was worn at the end of the foot (TOSFOS 65b DH ha'Kite'a, see Insights to 66:1). Only occasionally would the amputee rest the wooden foot on the floor and lean on it (RASHI 66a DH Teme'ah Midras). The argument between Rebbi Meir and Rebbi Yosi revolves around whether or not we can consider footgear worn only by a limited few to be a "shoe," and permit it to be worn in Reshus ha'Rabim. (RASHI Yuma 78b DH v'Rebbi Yosi; TOSFOS Yevamos 103a DH ha'Kite'a) Alternatively, their argument is whether or not we are afraid that the wooden foot will fall off in Reshus ha'Rabim and will be carried 4 Amos. (Rava, Yuma 78b)
2) [line 2] KETITIN - pieces of soft cloth; pads
4) [line 2] MIDRAS
(b) He can cause objects that are under him to become Avos ha'Tum'ah whether he touches them or not. The objects become Tamei Midras (lit. an object that is treaded upon), otherwise known as Mishkav or Moshav ha'Zav (or the *Tachton*, of a Zav). An object may become a Midras if it was made for lying, sitting, or leaning upon. Earthenware objects (Klei Cheres) cannot become Midras.
(c) A person who touches or carries a Midras is Tamei and is Metamei the clothes he is wearing and other utensils (except for earthenware utensils) that he is touching. He and the items he touches get the status of Rishon l'Tum'ah.
(d) Utensils or clothes which lie above the Zav also get the status of a Rishon l'Tum'ah, whether he touches them or not. These are called the *Elyon* of a Zav.
*5*) [line 3] YOTZ'IN BAHEN B'SHABBOS - The first Semuchos of the Mishnah are indispensable to the Kite'a for walking. Since there is no reason to suspect that he will carry them in Reshus ha'Rabim (since he cannot walk without wearing them) and they are clearly a piece of apparel, he may walk with them on Shabbos. For the same reason, he may take them into the Mikdash: they are an extension of his foot rather than "shoes." The second Semuchos (that go with the Kisei), are primarily decorative. Therefore there *is* a possibility that they will be carried in Reshus ha'Rabim and they may not be worn on Shabbos. For the same reason, they are considered "shoes" insofar as they must be removed before entering the Mikdash.
6) [line 3] KISEI - a small chair attached to the amputee who cannot use his shins or knees for walking. He propels himself forward using two small boxes (Safsalim) which he holds in his hands, coming to a rest position on the chair.
7) [line 4] SEMUCHOS SHELO - pieces of leather or wood that cover the ends of the stumps of the amputee's legs. He only occasionally rests his weight on them.
*8*) [line 4] V'EIN YOTZ'IN BAHEN B'SHABBOS - The Mishnah is only discussing the *Semuchos* that go with the Kisei, not the Kisei itself. The Kisei may certainly be worn on Shabbos. (See Girsa section, Girsa #1)
9) [line 5] LUKTAMIN - (O.F. talemasje) masks; the Gemara (66b) offers two other opinions as to the definition of this word
10) [line 14] B'KITUNA D'VEI RAV - in a small room adjacent to the Beis Midrash of Rav
11) [line 16] U'MACHAVEI LEI RAV - Rav signaled to him
13) [line 18] CHALTZAH (CHALITZAH)
(b) If the brother chooses not to marry her, he must perform Chalitzah (a ceremony in Beis Din that absolves her of the Mitzvah of Yibum), He appears before a Beis Din of three and states, "I do not want to marry her," after which his sister-in-law approaches him before the elders, takes off his right sandal and spits in front of him. She then declares "This is what shall be done to the man who will not build up a family for his brother," and is then free to marry whomever she wants.
14) [line 22] SANDAL SHEL SAYADIN - (a) a wooden sandal worn over the shoe, used by those who sell lime or plaster so that their leather shoes would not be ruined by the acidity (RI and RASHI, citing his teachers); (b) a straw sandal used by those who sell lime or plaster (RASHI); (c) a tool used by plasterers to plaster a house, possibly a trowel. Since it has a strap, it was occasionally worn on the feet to walk short distances (RASHBA of the Tosfos)
15) [line 28] KAVERES SHEL KASH - a beehive made of straw
18) [line 34] TUM'AS MES
(b) If a person or utensil becomes Tamei by touching a Mes, he must wait seven days to go to the Mikvah. On the third and seventh days, Mei Chatas (ashes of the Parah Adumah mixed in spring water) is sprinkled on the person or utensil. The water is sprinkled by means of three hyssops that have been bound together and dipped into the water. Afterwards, the person or utensil is immersed in a Mikvah to complete the purification process.
19) [line 1] L'TARUTZEI SUGYA - (lit. to straighten his walk) the cane is used to help him walk and stand straight, but is not meant to support his entire body weight
20) [line 8] CHAMRA D'ACHPA - (a) (O.F. ardeficie) a play donkey attached to the body of a mime, in such a way that the mime appears to be carried by the donkey (RASHI); (b) wooden hands for an amputee (RABEINU CHANANEL)
21) [line 8] KESHIREI - (a) (O.F. eschaces) stilts (RASHI); (b) a cloth worn in front of the mouth to prevent the ejection of saliva (RABEINU PERACHYA, citing Rabeinu Yosef ben Palti, in the name of Rabeinu Sherira Ga'on)
22) [line 9] PARAMEI - (O.F. talemasje) masks
24) [line 10] ZOGIN - (O.F. escheletes) little bells
26) [line 11] KESHUREI PU'AH - knots made from the stems of the madder plant (O.F. warance) [a plant with small yellowish flowers whose root produces a red dye] that are worn around the neck
27) [line 12] AMRAH LI EM - my "mother" told me (Abaye was an orphan and he called his nursemaid "Em")
28) [line 12] TELASA MUKMEI - three knots of the madder plant will prevent the illness from spreading
29) [line 12] CHAMISHAH MASU - five knots will cure the illness
32) [line 14] MITRA - rain
37) [line 17] GA'AGU'IN - (O.F. bramors) extreme love, longing (of a boy for his father)
38) [line 18] MIN'AL SHEL YAMIN - the right sandal (a) of the father (RABEINU CHANANEL); (b) of the boy (ME'IRI, RAN)
39) [line 19] V'SIMANICH TEFILIN - the memory device that can be used is that the Tefilin are tied on the left arm, so too the shoelace is tied on the left arm
40) [line 19] V'CHILUFA SAKANTA - if the opposite is done, it is dangerous for the boy
41) [line 20] SECHUFEI KASA A'TIBUREI - (a) a remedy in which a glass cup is heated and placed on the abdomen to cure an internal ailment (RASHI); (b) a preventative in which a small glass cup is placed over an umbilical ulcer to prevent it from further enlargement (ARUCH)
42) [line 21] D'RAV HUNA MI'BEI RAV ... - as in the case of Rav Huna, [when he returned inebriated] from the house of Rav ...
43) [line 22] MIVASMEI - inebriated; tipsy
48) [line 24] LEI'TZIL CHAMREI D'PELANYA BAR PELANISA - so too should so-and-so (the Sage), the son of so-and-so (his mother) become lucid once again (lit. his wine should become clear)
49) [line 24] SHI'A D'DANA - sealant for barrels
52) [line 27] LEFUFEI - swaddling
54) [line 28] MASNI BEN - learns one Halachah with regard to children ("Ben" is singular) [in the name of Avin bar Huna Amar Rav Chama bar Gurya]
55) [line 31] MINYANEI - charms (called "Minyanei" or "counts" since these charms were usually repeated several times)
56) [line 32] KATREI - knots
59) [line 34] MISHKAL EVEN TEKUMAH - a counterweight, i.e. something that was equal in weight on a balance scale, to the Even Tekumah. (Such objects were also worn as a charm.)
60) [line 36] ICHAVEIN V'ISHKAL - it was exactly equal in weight to the Even Tekumah without adding to or subtracting from it
61) [line 36] MISHKAL D'MISHKAL - the counterweight of a counterweight
65) [line 38] V'LISKOL MASKELEI MILCHA - and measure out its weight in salt
78) [line 43] V'IFSIK BEI - and he used it to stop a similar disease
82) [line 45] V'LIHADAR SHEV ZIMNEI AL REISHEI - and encircle his head seven times with the cup
83) [line 45] VE'LISHADYAN LA'ACHOREI - and throw it over his shoulder (back into the river)
84) [last line] D'URCHA D'IKLA LI B'YOMEI ASA - since the path (the illness) that chanced upon me, came today
85) [last line] UV'YOMEI AZAL - and it went today