Vocabulary and Grammar

Updated for shiur #28

Key Gemara Words and Phrases

agav: since, because			אגב
iglaei milta - the matter is revealed, understood	נגלה הדבר		אגלאי מלתא
a-dehakhi, meanwhile	בינתיים		אדהכי
Noun form of lokim, to establish or maintain. An ukimta refers to the specification of a (class of) case(s) in which a particular law applies. This usually serves to narrow the scope of the law and thus avoid a difficulty.			אוקימתא
Iy hakhi, if this is the case	אם כך		אי הכי
Iy salka da'atakh	אם תעלה על דעתך		אי סלקא דעתך
Iba'aya le-hu: They were asked a question.(a ba'aya)	נשאל מהם		איבעיא להו
Iba'it eima:  If you want I will say. (offers an alternative version or interpretation)	אם תרצה לומר		איבעית אימא
idei ve-idei: lit.:these and these, both of them	אלה ואלה		אידי ואידי
ayti, brings	מביא		אייתי
ika:  there is			איכא
ika beinayhu: is (or makes) [the difference] between them		ישנו ביניהם		איכא בינייהו
ika de-amri:  lit.  there are those who say.  This term indicates a different version of a sugya.	יש אומרים		איכא דאמרי
eima, say	אמור		אימא
itzrikha lei:  required [to teach]  it			איצטריכא ליה
Itmar – It is said. Generally used to introduce as Amoraic discussion that is independent (though often thematically connected) of the exposition of the mishna.			איתמר
ela, but, however			אלא
alma: it follows, consequently, therefore			אלמא
Im timtza lomar:  lit.  If you find to say.  Used to grant one side of a ba'aya in order to ask a further question.			אם תמצי לומר
amai: why, what for	מדוע		אמאי
amar mar: lit. the master (teacher) said, reference to a passage quoted above.			אמר מר
af al gav – even though			אף על גב
itrami:  [it] has happened	התרחש		אתרמי
be-anpei nafsha: by itself	בפני עצמו		באנפי נפשה
be-gava, be-gavyhu - [with] it, [with] them	בו, בהם		בגוה, בגוייהו
be-hadei:  with			בהדי
be-khi yutan - lit. "if it is put."  Reference to Vayikra 11:38 - "If any water is put upon seed, and any part of their carcass fall on it, it shal be tamei (impure) to you."  To say something is "be-khi yutan" is to say that it has come into contact with liquid under the appropriate circumstances such that is is now "mukhshar le-kabel tum'ah"  מוכשר לקבל טומאה, i.e., it is now capable of becoming tamei (ritually impure).			בכי יותן
Noun form of verb ba’ei, he inquires. A ba’aya is a clarifying question usually presented in the following form: Ba'ei R. _____ Option 1 O Dilma (Or possibly) Option 2			בעיה (בעי)
batzir – less			בציר
bishelama, it is all right, it is true, granted. The gemara usually uses the term bishelama in order to point to a problem elsewhere: e.g. bishelama x is the case, however, y is difficult for such and such a reason.	זה בסדר, זה נכון		בשלמא
batar, batrei:  after, after him	אחרי, אחריו		בתר, בתריה
batra:  the last	האחרון		בתרא
gufa: itself.  The term gufa is used in two ways: 1.  self-reference as here.  2.  As the introduction to a discussion of a topic that was referred to above.			גופא
gazlan, robber. A gazlan in halakha is one who steals openly such that the victim is aware of the theft while it is taking place. As opposed to a ganav (see above), a gazlan is merely required to return the lost object and does not pay kefel			גזלן
ganav, thief. A ganav in halakha is one who steals in secret, without the awareness of the victim. When he is caught he must return the stolen object and in addition must pay kefel, double, i.e. the value of the object, to the victim.			גנב
dumya - [it is] similar	דומה		דומיא
didan: ours	שלנו		דידן
dayka nami:  lit. also precisely; reference to a close reading of a source that supports a certain position.			דיקא נמי
dilma: perhaps, maybe	אולי		דלמא
hadadei:  one another, each other			הדדי
ha-hu gavra:  lit.  a certain man.  Opening of a story about some anonymous person.	האיש הזה		ההוא גברא
hava amina: I would have said (thought, supposed)	הייתי אומר		הוה אמינא
havei:  is			הוי
heikhi - how, what for	איך, כיצד		היכי
heichi dami – what is the case?, what is the situation referred to in the previous statement?			היכי דמי
hakha, here	כאן		הכא
hakha bemai akinan, what are we dealing with here	במה עוסקים אנחנו כאן		הכא במאי עסקינן
hakhi miba'i lei - [like] this it is necessary...	כך צריך		הכי מביעי ליה...
hakhi nami mistavra, this [is][a] plausible conclusion	כך גם מסתבר		הכי נמי מסתברא
hilkakh: therefore, hence			הלכך
hani, these	אלה		הני
hani milei: these things (words)	דברים אלה		הני מילי
hashta - now	עכשיו		השתא
hatam: there	שם		התם
u-raminhu: lit.  we throw against it, used to point out a contradiction between two sources.			ורמינהו
zuta:  small [one]	הקטן		זוטא
chayish; chayshinan; neichush: suspect, fear concerned with; we suspect, fear or are concernced with;  let us suspect, fear or be concerned with.			חייש, חיישינן ניחוש
tuva – a lot			טובא
ta’ama, the reason	הטעם		טעמא
kavatei - according to him	כמו, בשיטתו		כוותיה
kulei alma la peligi – everyone agrees (lit. all the world does not dispute).			כולי עלמא לא פליגי
kol she-ken - all the more so			כל שכן
la shanu ela:  lit.  "they did not teach but."  Introduces a qualification to a previous mishna or gemara.			לא שנו אלא
le-bar:  towards the outside.	לחוץ		לבר
le-go:  towards the inside.	לפנים		לגאו (לגו)
lehu - them (direct object)	אותם		להו
loveh:  borrower, debtor.					לוה
leima ke-tanai:  [let us] say it is a makhloket between Tanaim.	נאמר כ[מחלוקת] התנאים		לימא כתנאי
le-kaman – below, further on			לקמן
mai ika le-meimar?:  lit., what can be said?.  often means 'how is this applied?'	מה אפשר לומר		מאי איכא למימר
mai iraya, what is the relevance of	מה השייכות של		מאי אריא
mai beinayhu:  what is [the difference] between them?		מה ביניהם		מאי בינייהו
mai lav...:  is it not the case that...?			מאי לאו
man shma'at lei:  lit. about whom have you heard, i.e. which scholar is identified with the position...	למי שמעת		מאן שמעת ליה
mahu de-teima... ka mashma lan:  lit.  "what would you say... it teaches us (the opposite).  The gemara uses this expression to explain some seemingly unnecessary statement.  "mahu de-teima" introduces the notion that could otherwise have been entertained.  When this is followed by "ka mashma lan",  we are to understand that the additional statement was added to exclude this possibility.			מהו דתימא... קא משמע לן
mi, is it the case, is it true	האם		מי
midi:  something, a thing.	משהו		מידי
minei - from it	ממנו		מיניה
mi-khedi:  such that, since			מכדי
malveh:  lender, creditor					מלוה
mena lei?:  lit.  from where for him, i.e. what is his source?	מנין לו		מנא ליה
mani:  who is [the author of] it	מי		מני
me-ikara - originally, initially	מההתחלה		מעיקרא
metzia:  middle	אמצעי		מציעא
nehi - granted, even though	נניח		נהי
nihali:  to me	אלי		ניהלי
ninhu - they	הם		נינהו
nami - also			נמי
nafish – much, a lot.			נפיש
nafka mina: lit. comes out of it, the point or significance of it.			נפקא מינה
nafshakh:  yourself	עצמך		נפשך
seifa - latter or last section of a mishna or baraita			סיפא
salka da'atakh: you entertain the notion	עולה על דעתך		סלקא דעתך
salka da'atakh amina - you would have thought to say	היה עולה על דעתך לומר		סלקא דעתך אמינא
safek (pl. sefaikot) doubt, unresolved dilemma			ספק
avidi: are likely, are liable	עשויים		עבידי
ilavei:  on [top of] it	עליו		עילויה
al menat:  in order to			על מנת
perat:  excepting, excluding				פרט
tzirikhi, de-i katav rachmana... hava amina... katav rachman: lit. they are needed, for if the Torah had written... I would have said...[therefore] the Torah wrote...  This is the form in which the gemara usually explains why seemingly unnecessary words or verses appear in the Torah.  The explanation involves explicating the potential misunderstanding that would arise if the relevant words were left out.			צריכי, דאי כתב רחמנא...הוה אמינא...כתב רחמנא
kim lei: lit. it is established for him, he knows			קים ליה
reisha, first section of a mishna or a baraita			רישא
rami - points out or sets up a contradiction.	מנגיד		רמי
shani, is different	שונה		שאני
shekhichi:   found, usual.					שכיחי
shema minah:  lit.  'hear from it.'  Refers to a conclusive statement or deduction.			שמע מינה
Ta shema – Come and hear. Ta shema is the opening of a quote from a precedent, usually a Baraita, but occasionally a mishna or a meimra of Amoraim. Most often (as in the case on 21b), Ta shema is used to introduce a precedent that prima facie proves the point of one side of a makhloket			תא שמע
tiyuvta, itotiv - refutation, has been refuted. tiyuvta de-Rava tiyuvta תיובתא דרבא תיובתא means that this is a conlusive refutation of Rava's position.			תיובתא, איתותיב
teiku, let it stand. Teiku signifies an unresolved question or makhloket . Traditionally, it has be interpreted as an acronym: תשבי יתרץ קושיות ואבעיות Tishbi (Eliahu HaNavi) will resolve questions and problems			תיקו
tana kama: the first (anonymous) Tana in a quote.	תנא הראשון		תנא קמא
Tanu Rabanan:  lit. Our Rabbis taught.  The gemara often uses this term to open a quote from a baraita (and occasionally a mishna).  In contrast to other phrases (Ta shema תא שמע, Tenan תנן, Tanya תניא) Tanu Rabanan is often used to begin a a new discussion rather than to furnish a proof in a pre-existing one.				תנו רבנן
tanya:  it is taught (ususally signals the beginning of a baraita)			תניא
tanya nami hakhi:  so too it is taught in a baraita.  This expression is used to introduce a baraita that expresses the same idea as previously expressed by an Amora.			תניא נמי הכי
tanituha:  we have learnt it (in a mishna or a baraita)	שנינו אותה		תניתוה
Tenan:  we have learnt in a mishna (phrase introducing a quote from a mishna)	שנינוempty		תנן
tifshot mina:  derive from it, deduce from it	תסיק ממנה		תפשוט מינה
tirgema, explained it. lit., translated it. Tirgema is used usually when the gemara offers an alternative explanation of a term or concept in order to solve a difficulty.	תרגם, הסביר אותה		תרגמה
tarti:  two, both	שנים		תרתי
tata'a:  bottom	תחתונה		תתאה

General vocabulary

avnei beit kulis:  lit.  stones of the house of Kulis. "Kulis" is short for Merculis, which is a version of Mercury.  The Roman god Mercury was the god of the crossroads.  Statues honouring him were erected at crossroads and a small pile of stones was placed at the side of the road. Each traveller could make an addition to the pile.  To do so was, of course, forbidden idol worship.

אבני בית קוליס

gav: since, because of

בגלל

אגב

iglaei milta - the matter is revealed, understood

נגלה הדבר

אגלאי מלתא

a-dehakhi, meanwhile

בינתיים

אדהכי

ahadrinhu: returned them.

החזיר אותם

אהדרינהו (הדר)

udra:  cotton, fleece

אודרא

ones - unavoidable accident(s)

אונס, אונסין

ushpiza: 1.  hotel, guest house, 2. hospitality

מלון

אושפיזא

azda:  follows, goes.

אזדא

Azil:  1.  [he] walks, goes  2. [he] rules, decides.

הולך

אזיל

achulei achlei:  he forgives, renounces.

אחולי אחליה (מחל)

acharayut, acharayutan - responsible, liable (for them)

אחריות, אחריותן

Iy hakhi, if this is the case

אם כך

אי הכי

Iy salka da'atakh

אם תעלה על דעתך

אי סלקא דעתך

Iba'aya le-hu: They were asked with a question.(a ba'aya)

נשאל מהם

איבעיא להו

Iba'it eima:  If you want I will say. (offers an alternative version or interpretation)

אם תרצה לומר

איבעית אימא

idei ve-idei: lit.:these and these, both of them

אלה ואלה

אידי ואידי

ayti, brings

אייתי

אייתי

ika:  there is

איכא

ika beinayhu: is (or makes) [the difference] between them

ישנו ביניהם

איכא בינייהו

ika de-amri:  lit.  there are those who say.  This term indicates a different version of a sugya.

איכא דאמרי

eima, say

אומר

אימא

isamei:  shall I delete it?  should the tana delete this baraita from the authorized teaching?

אסיר אותו

איסמיה (סמי)

itzrikha lei:  required [to teach]  it

איצטריכא ליה

irkas - lost

איבד

אירכס

(no real translation into English. In English, this semantic function is usually fulfilled by verbs such as “to have” e.g אית ביה סימן = יש בו סימן =it has a siman.

יש, אין

אית, לית

It is said. Generally used to introduce as Amoraic discussion that is independent (though often thematically connected) of the exposition of the mishna

נאמר

איתמר

ela, but however

אלא

alma: it follows, consequently, therefore

אלמא

Im timtza lomar:  lit.  If you find to say.  Used to grant one side of a ba'aya in order to ask a further question.

אם תמצא לומר

amai: why, what for

מדוע

אמאי

amina:  I say, I'll say.

אמינא

amar mar: lit. the master (teacher) said, reference to a passage quoted above.

אמר מר

af al gav – even though

אף על גב

afuki:  spent, took out

הוציא

אפוקי

atzan'ainhu: hid, concealed it.

הצניע אותו

אצנעינהו (צנע)

ikle'u, arrived at, came upon

נקלעו, נכנסו אל

אקלעו

aris, aris[ei],  [his] tenant farmer (farmer who works the land for its owner in exchange for a percentage of the produce)

אריס, אריסיה

eshkach:  he found

מצא

אשכח

ashkechinhu, he found them

מצאו אותו

אשכחינהו

comes

בא

אתא

ata, came, arrived

בא

אתא

ata le-kamei:  lit. came in front of him, usually refers to a student who comes to study with a new teacher or a case that come before a judge.

אתא לקמיה

itrami:  has happened

התרחש

אתרמי

baga be-ar'a - a peice of land

באגא בארעא

be-anpei nafsha: by itself

בפני עצמו

באנפי נפשה

on it

בו

בגויה

be-hadei:  with

בהדי

bustana, orchard

פרדס

בוסתנא

be-khi yutan - lit. "if it is put."  Reference to Vayikra 11:38 - "If any water is put upon seed, and any part of their carcass fall on it, it shal be tamei (impure) to you."  To say something is "be-khi yutan" is to say that it has come into contact with liquid under the appropriate circumstances such that is is now "mukhshar le-kabel tum'ah"  מוכשר לקבל טומאה, i.e., it is now capable of becoming tamei (ritually impure).

בכי יותן

ben gil: a person born at the same hour and under the same planetary influence.

בן גיל

desires, requires, intends

רוצה, צריך, מתכוון

בעי

Noun form of verb ba’ei, he inquires. A ba’aya is a clarifying question usually presented in the following form: Ba'ei R. _____ Option 1 O Dilma (Or possibly) Option 2

בעיה

batzir - less than

בציר

bishelama, it is all right, it is true, granted. The gemara usually uses the term bishelama in order to point to a problem elsewhere: e.g. bishelama x is the case, however, y is difficult for such and such a reason.

זה בסדר, זה נכון

בשלמא

batar, batrei:  after, after him

אחרי, אחריו

בתר, בתריה

batra:  the last

האחרון

בתרא

gufa: itself.  The term gufa is used in two ways: 1.  self-reference as here.  2.  As the introduction to a discussion of a topic that was referred to above.

גופא

gazlan, robber. A gazlan in halakha is one who steals openly such that the victim is aware of the theft while it is taking place. As opposed to a ganav (see above), a gazlan is merely required to return the lost object and does not pay kefel .

גזלן

get:  a bill of divorce.  A get must be written at the husband's initiative, for a specific woman, and given by the husband to the wife.

גט

gisa: side.

צד

גיסא

gelima: garment.

בגד

גלימא

gam, gamav: gamav = his gam.  the gam is the sum total of its length and breadth. The term Gam has been identified with the Greek Gnomon, the carpenter's square, and is derived from the Hebrew gimel, which has the shape of an axe, or carpenter's square.

גם, גמיו

ganav, thief. A ganav in halakha is one who steals in secret, without the awareness of the victim. When he is caught he must return the stolen object and in addition must pay kefel, double, i.e. the value of the object, to the victim.

גנב

de-ortaita: from the Torah - a law directly based on Scripture.

דאורייתא

dukhta: place

מקום

דוכתא

dumya - [it is] similar

דומה

דומיא

didan: ours

שלנו

דידן

dayka nami:  lit. also precisely; reference to a close reading of a source that supports a certain position.

דיקא נמי

dilma: perhaps, maybe

אולי

דלמא

de-rabanan: from the Rabbis - a law that is a rabbinic enactment.

דרבנן

dash, dashan:  threshed, threshed them

דש, דשן

hadadei:  one another, each other

הדדי

hadar, leihadru:  returned, they will return

החזיר, יחזירו

הדר, ליהדרו

ha-hu gavra:  lit.  a certain man.  Opening of a story about some anonymous person.

האיש הזה

ההוא גברא

hava amina: I would have said (thought, supposed)

הייתי אומר

הוה אמינא

havei:  is

הווה

הוי

heikhi - how, what for

איך, כיצד

היכי

heichi dami – what is the case? - what is the situation referred to in the previous statement

היכי דמי

hakha - here

כאן

הכא

hakha bemai akinan, what are we dealing with here

במה עוסקים אנחנו כאן

הכא במאי עסקינן

hakhi nami mistavra, this [is] also [a] reasonable [conclusion]

כך גם מסתבר

הכי נמי מסתברא

hilkakh: therefore, hence

הלכך

hana'ah:  benefit, pleasure.  One is forbidded to gain any sort of benefit or pleasure from an item associated with idolatry.

הנאה

hani, these

אלה

הני

hani milei: these things (words)

דברים אלה

הני מילי

hashta - now

עכשיו

השתא

hatam: there

שם

התם

u-raminhu: lit.  we throw against it, used to point out a contradiction between two sources.

ורמינהו

zuta:  small [one]

זוטא

Zuto shel yam, shelulito shel nahar – items washed away be the (tides of ) the sea or the flooding of a river.

זוטו של ים, שלוליתו של נהר

zutari - small [items]

קטנים

זוטרי

zil, go

לך

זיל

zika - the wind

הרוח

זיקא

chulin:  not consecrated, i.e. anything that has not been consecrated to the Temple and thus does not have special limitations and laws that apply to it.

חולין

choshesh, suspects, considers

חושש

chaza:  he saw

ראה

חזא

chazi, 1. he sees, 2. it is appropriate

1. ראה 2. ראוי

חזי

chiver, chivra: White

חיור, חיורא

chayish; chayshinan; neichush: suspect, fear concerned with; we suspect, fear or are concernced with;  let us suspect, fear or be concerned with

חייש, חיישינן ניחוש

chalta:  sand

חול

חלתא

chashivi: valuable

יקר

חשיבי

tabach:  shochet, slaughterer.

שוחט

טבח

tuva – a lot

טובא

ta’ama, the reason

טעמא

Yeush – despair (of ever recovering the lost object)

יאוש

I give

אני נותן

יהבנא

yeiti (future form of ata):  [he] will come

יבוא

ייתי (אתא)

yemama:  day

יום

יממא

yakiri: heavy

כבד

יקירי

yatvei (pl. of yativ):  they sat or stayed

ישבו

יתבי (יתיב)

kavatei - according to him

כמו, בשיטתו

כוותיה

kulei alma la peligi – everyone agrees (lit. all the world does not dispute).

כולי עלמא לא פליגי

kitna: flax, linen.

פשתן

כיתנא

kol she-ken - all the more so

כל שכן

keli: utensil, vessel.  A keli is any object that is designated for human use, including clothing, pottery, weapons, etc. In the present context it refers to a container that holds fruit.

כלי

kaleikh, go [and take] (command)

לך

כלך

kesifuta, embarrassment

בושה

כסיפותא

kakhata -  fenced

כרכתא

la shanu ela:  lit.  "they did not teach but."  Introduces a qualification to a previous mishna or gemara.

לא שנו אלא

la-haduri:  to return, give back

להחזיר

לאהדורי

le-bar:  towards the outside.

לחוץ

לבר

le-go:  towards the inside.

לפנים

לגאו (לגו)

le-divrei ha-kol:  according to all

לדברי הכל

lehu - them (direct object)

אותם

להו

loveh:  borrower, debtor.

לוה

leichzi:  let us see

לחזי

it

אותו

ליה

night

לילה

ליליא

leima ke-tanai:  [let us] say it is a makhloket between Tanaim.

נאמר כ[מחלוקת] תנאים

לימא כתנאי

lemashmesh, to touch and feel, to check by touching

למשמש

le-mitna - to teach [in a mishna or a baraita]

לשנות

למתנא

listim mezuyin, armed robbers

שודדים מזוינים

לסטים מזוין

lifnim mi-shurat ha-din:  superrogative, beyond the letter of the law.

לפנים משורת הדין

leket: gleanings of the harvest. There is a mitzvah to leave the leket to the poor. When less than three stalks have fallen in one place during the harvest, the owner it forbidden to collect them. Only poor people are permitted to collect the leket and it is one of several agricultural mitzvot dedicated to taking care of the poor.

לקט

below, further on

בהמשך

לקמן

mai ika le-meimar?:  lit., what can be said?.  often means 'how is this applied?'

מה אפשר לומר

מאי איכא למימר

mai iraya, what is the relevance of

מה השייכות של

מאי אריא

mai beinayhu:  what is [the difference] between them?

מה ביניהם

מאי בינייהו

mai lav...:  is it not the case that...?

מאי לאו

man shma'at lei:  lit. about whom have you heard, i.e. which scholar is identified with the position...

למי שמעת

מאן שמעת ליה

manei: his clothes

מאניה

mida:  size, measurement

מדה

mahu de-teima... ka mashma lan:  lit.  "what would you say... it teaches us (the opposite).  The gemara uses this expression to explain some seemingly unnecessary statement.  "mahu de-teima" introduces the notion that could otherwise have been entertained.  When this is followed by "ka mashma lan",  we are to understand that the additional statement was added to exclude this possibility.

מהו דתימא... קא משמע לן

muchzak, mechazkinan - it is established, we hold as established

מוחזק, מחזקינן

mechila - renunciation, forgiving (of a loan)

מחילה

mi, is it the case, is it true

האם

מי

midi:  something, a thing.

משהו

מידי

minei, from it

ממנו

מיניה

mi-khedi:  such that, since

מכדי

gatherings of the threshing floor (see 21a and shiur #2)

מכנשתא דביזרי

malveh:  lender, creditor

מלוה

mena lei?:  lit.  from where for him, i.e. what is his source?

מנין לו

מנא ליה

mani:  who is [the author of] it

מי

מני

minyan:  number (as in number of items)

מנין

mantei (mana):  his portion

מנתו,(מנה)

מנתיה (מנה)

me-ikara - originally, initially

מההתחלה

מעיקרא

metzia:  middle

אמצעי

מציעא

metzan'i: (they) hide, conceal (in the wall).

מצניעים

מצנעי (צנע)

maraihu:  their owner, their master

מרייהו

mashi: he washed

רחץ

משי

meshalachfei shalchufei:  overlapping

משלחפי שלחופי

mashmaut dorshim:  the meaning of the verses.  This term is almost always use to indicate that though there is no technical halakhic difference between two interpretations, the interpretations remain distinct since they imply different meanings of scripture.

משמעות דורשין

meshanu be-milayhu: lit. change with their words, lie, diverge from the truth

משנים דבריהם

משנו במלייהו

mishkal:  weight

משקל

nag'u bah:  lit. touched it; ruled on it, understood it

נגעו בה

nehi, granted, even though

נניח

נהי

nihali:  to me

אלי

ניהלי

neicha lei - it is pleasing to him, it is in his interest

נוח לו

ניחא ליה

ninhu - they

הם

נינהו

nim'as, nim'eset, becomes disgusting

נמאס, נמאסת

nami – also

נמי

nimlakh:  lit. took advice, often means changed his mind unexpectedly.

נמלך

nascha:  silver ingot

נסכא

nafish – much, a lot

נפיש

nafka:  derives, takes out

נפקא (נפק)

nafshakh:  yourself

עצמך

נפשך

nakat, nakitna:  take, seize; nakitna:  I take, I'll take

נקט, נקיטנא

sumak:  red

אדום

סומק

sumka, sumak:  red

סומקא

seifa, latter or last section of a mishna or baraita

סיפא

sela:  Talmudic coin.  = 4 dinars = 768 perutas

סלע

salka da'atakh, you entertain the notion

עולה על דעתך

סלקא דעתך

safek (pl. sefaikot) - doubt, unresolved dilemma

ספק

stama, ordinary, simple [case]

סתם

סתמא

avad:  does, did.

עשה

עבד

idna, the time, the occasion

הזמן

עידנא

ilavei:  on [top of] it

עליו

עילויה

al menat:  in order to

על מנת

pundak:  hotel, guesthouse.

פונדק

pelog:  divide, disagree

חלק

פלוג

palig:  disagree

חולק

פליג

pikadon - object that has been given to a shomer for safekeeping (and or use)

פקדון

peruta:  smallest Talmudic coin. Considered the minimal amount of value.

פרוטה

perat:  excepting, excluding

פרט

tzavach:  scream, protest

צווח

tzurba me-rabanan: lit. a student of the Rabbis, a talmid chakham, a scholar.

תלמיד חכם

צורבא מרבנן

tzaida:  hunter, fisherman

ציידא

tzana: basket.

סל

צנא

tzrurin:  bound together

צרורין

katra: knot

קשר

קטרא

keisam:  sliver of wood

קיסם

kamai kamai azlu: the first ones went first.

קמאי קמאי אזלו

kamaihu, in front of him

לפניו

קמייהו

kata:  knife handle

קתא

ravravi - large [items]

גדולים

רברבי

Regel:  one of the three festivals, Pesach, Shavuot, and Sukot, in which all male Jews are commanded to visit the Temple and bring sacrifices.

רגל

Rachmana:  lit. the Merciful One, i.e. God.  Used specifically to refer to the text of God's word, the Torah, as in 'katav Rachmana'.

רחמנא

God (particularly in the Torah)

הקב"ה

רחמנא

reisha, first section of a mishna or a baraita

רישא

rami - points out or sets up a contradiction.

מנגיד

רמי

reshut ha-yachid - private domain

רשות היחיד

reshut ha-rabim - public domain, public thoroughfare

רשות הרבים

shani, is different

שונה

שאני

shavak (shavkinhu):  left, leave, abandon (them)

עזב, עזב אותם

שבק (שבקינהו)

shada, placed, cast.

זרק, הניח

שדא

shadu (pl. of shadi): thrown, were thrown

השליכו, נשלכו

שדו (שדי)

shoel - borrower.  Responsible for the object even in cases of unpreventable loss, i.e., ones.

שואל

shavya shaliach, made him a [legal] agent

עשאו שליח

שויה שליח

sokher - a renter (of an object rather than property).  The sokher is responsible for theft and loss but not for unavoidable loss, i.e., ones.

שוכר

shomer - a bailee, i.e. a guardian of someone else's property.

שומר

shomer chinam - lit.  'free guardian'.  A shomer who receives no payment.  A shomer chinam is responsible for the object only when it is lost due to his negligence.

שומר חנם

shomer sakhar - lit. 'hired guardian'.  A shomer who is payed for his keeping of the object.  A shomer sakhar is responsible for theft and loss, but not for unavoidable loss, i.e., ones.

שומר שכר

shekhichi:   found, usual.

שכיחי

shema minah:  lit.  'hear, from it.'  Refers to a conclusive statement or deduction.

שמע מינה

sham'ata:  tradition, verbal record of a discussion

שמועה

שמעתא

shantzei:  its drawstrings.

שנציה

shekol:  take

קח

שקול

I take

לוקח אני

שקילנא

permit

התיר

שרי

Ta shema – Come and hear. Ta shema is the opening of a quote from a precedent, usually a Baraita, but occasionally a mishna or a meimra of Amoraim. Most often (as in the case on 21b), Ta shema is used to introduce a precedent that prima facie proves the point of one side of a makhloket

תא שמע

tiyuvta, itotiv - refutation, has been refuted. tiyuvta de-Rava tiyuvta תיובתא דרבא תיובתא means that this is a conlusive refutation of Rava's position.

תיובתא, איתותיב

teiku, let it stand. Teiku signifies an unresolved question or makhloket . Traditionally, it has be interpreted as an acronym: תשבי יתרץ קושיות ואבעיות Tishbi (Eliahu HaNavi) will resolve questions and problems.

תיקו

telata:  three

שלשה

תלתא

The word 'tana' literally means 'one who learns' or 'one who repeats.'  It is used in two distinct ways.  'Tanaim' are the rabbis from the time of the mishna, such R. Akiva, R. Gamliel, R. Meir, etc. and they are often referred to as such in the gemara. They do not seem to have referred to themselves as 'tanaim' but rather as 'chakhamim', sages.  These Tanaim are figures of great scholarship and accomplishment who are the foundation of the whole Oral Law.      In the post-mishnaic period, of the Amoraim, the Oral Law was still not written down.  In order to preserve the law, there existed and institution of people whose role it was to memorize large portions of the oral tradition, for the use of the scholars.  These 'human recording machines' were called 'tanaim', and they were not necessarily scholars in themselves.  They deferred to the scholars, whom we now call Amoraim.

תנא