[a - 49 lines; b - 43 lines]
1)[line 11]מועדת לאכול בין דבר הראוי לה ובין דבר שאינו ראוי להMU'EDES LE'ECHOL BEIN DAVAR HA'RA'UY LAH U'VEIN DAVAR SHE'EIN HA'RA'UY LAH- it is likely to consume both that which is fitting for it (i.e., that which is generally used to start and feed a fire) as well as that which is not fitting for it
2a)[line 13]חייב בו את הכליםCHAYAV BO ES HA'KELIM- one is responsible if [his animal] damages vessels
b)[line 14]מה שאין כן בבורMAH SHE'EIN KEN BA'BOR- as opposed to a pit [regarding which one is exempt from payment if vessels fall into it and break (28b)]
3)[line 20]כליםKELIM- vessels [which are not fuel for fire yet may still be damaged by it]
4)[line 23]תנא ושיירTANA V'SHIYER- [the Tana] taught [certain cases] and left out [others]
5)[line 23]מאי שייר דהאי שייר?MAI SHIYER D'HAI SHIYER?- What [else did the Tana] leave out, that [one may suggest that] he left this [case] out [as well]? It is illogical to suggest that the Tana left out a single Halachah, as one could easily then reach the conclusion that it is not an exception.
6)[line 24]טמוןTAMUN- that which is hidden or covered (one is exempt if his fire consumes Tamun (60a), whereas he is liable if his animal or pit damages Tamun; see Insights)
7a)[line 26]ליחכה נירוLICHECHAH NIRO- [a case in which his fire] seared a plowed furrow belonging to another [preventing it from growing, even though this is an unusual way for fire to cause damage]. A Bor, however, cannot damage earth (RASHI as explained by TOSFOS DH Lichecha; see also TOSFOS).
b)[line 27]סכסכה אבניוSICHSECHAH AVANAV- [a case in which his fire] scorched [and blackened] stones belonging to another [even though this is an unusual way for fire to cause damage]. A Bor, however, cannot damage stones (RASHI as explained by TOSFOS DH Lichecha; see also TOSFOS).
8)[line 28]שור פסולי המוקדשיןSHOR PESULEI HA'MUKDASHIN - An Animal Designated as a Sacrifice that Became Unfit
(a)Korbanos that become unfit to be offered upon the Mizbe'ach due to a Mum (blemish) are termed "Pesulei ha'Mukdashin". They retain their Kedushah, but may at this point be redeemed. Even after they are redeemed, however, certain activities remain forbidden. One may not use them as beats of burden or labor, shear them, milk them, nor feed their meat to his dogs. They may, however, be slaughtered for human consumption.
(b)Regarding a pit into which an animal fell and died, the verse states, "... veha'Mes Yiheyeh Lo" - "... and the dead animal shall be his" (Shemos 21:34). Since a carcass of a Shor Pesulei ha'Mukdashin is worthless, these words exempt the owner of a pit from paying for such an animal that fell into and died in his pit.
9)[line 30]איידיAIDI- since
10)[line 32]דש בנירוDASH B'NIRO- [a case in which the ox] stomped upon the freshly plowed furrow of another [necessitating re-plowing]. Large animals are accustomed to such activity since they perform similar actions when threshing grain; therefore, a Shor in such a case intended to cause damage and his actions are comparable to an ox that gored (Toldah d'Keren).
11a)[line 36]החופר בור תשעהHA'CHOFER BOR TISH'AH- if one digs a pit that is nine [Tefachim deep, which is deep enough to damage an animal that falls into it but not deep enough to kill it (3a)]
b)[line 37]ובא אחר והשלימו לעשרהU'VA ACHER V'HISHLIMO L'ASARAH- and another comes and finishes [digging] it such that it is now ten [Tefachim deep, which is deep enough to kill an animal that falls into it]
c)[line 37]האחרון חייבHA'ACHARON CHAYAV- the last [digger] is responsible [for all death and/or damages] (this is derived from a verse; 51a; see TOSFOS DH Acharon)
12)[line 41]למיתה ודברי הכלL'MISAH V'DIVREI HA'KOL- [our Mishnah refers to he who is responsible] for [the] death [of an animal that falls into such a Bor], and [as such] reflects a unanimous opinion
13)[line 44]ותו ליכא?V'SU LEIKA?- and are there no other [cases that our Mishnah may be referring to]?
14)[line 45]פשעPASHA- acted in a negligent manner
15)[line 46]בלאו איהו לא הוה מינטרB'LAV IHU LO HAVAH MINTAR- without his [effort] it would not have been [properly] guarded
16)[line 47]איהו קעביד!IHU KA'AVID!- he caused [the entire damage]!
17)[line 48]מאי קעביד?MAI KA'AVID?- what has he done? [a) He should be exempt! (RASHI); b) He should not be any more responsible than the others for the damage caused! (TOSFOS to 10b DH Mai)]
18)[last line]מרבה בחבילהMARBEH B'CHAVILAH- a) one who places flammable material between a fire and that which belongs to another (RASHI); b) one who adds fuel to a fire (TOSFOS DH Mai)
10b----------------------------------------10b
19)[line 1]לא אזלאLO AZLA- [the fire] would not have gone [and caught onto that which it consumed]
20)[line 3]ה' שישבו על ספסל אחדCHAMISHAH SHE'YASHVU AL SAFSAL ECHAD- if five [people] sat on a bench
21)[line 6]כגון פפא בר אבאKEGON PAPA BAR ABA- [the last person who sat on the bench and broke it is responsible to pay for it when he is corpulent] like Papa bar Aba (see Insights)
22)[line 7]לא איתברLO ITVAR- it would not have broken
23)[line 8]סוף סוף מתניתא היכא מתרצא?SOF SOF MASNISA HEICHA METARTZA?- ultimately [now that we have established that there is nothing new to be learned from such a ruling] how are we to explain [that which] the Beraisa [saw fit to teach it]?
24)[line 10]בתרי שעיBI'TREI SHA'EI- in two hours
25)[line 11]אי לאו את, הוי יתבינן טפי פורתא וקיימיןIY LAV AT, HAVEI YASVINAN TEFEI PURTA V'KAIMIN- if not for you, we would have continued sitting a bit longer and we would have then stood up
26)[line 12]אי לאו אתון, בדידי לא הוה מיתברIY LAV ATUN, B'DIDI LO HAVAH MITVAR- if not for [all of] you, it would not have broken [just] from [that which] I [sat upon it]
27)[line 14]הדי דסמיך בהו תברB'HADI D'SAMICH BEHU TAVAR- [the bench] broke as he leaned on them [and he did not actually sit on the bench]
28)[line 15]כחו לאו כגופו דמיKOCHO LAV K'GUFO DAMI- one's projected force is not similar to his direct action [in terms of liability for damages]
29)[line 17]הכוהו עשרה בני אדם בעשר מקלותHIKUHU ASARAH BNEI ADAM B'ESER MAKLOS- if ten people each hit him with a stick [with enough power to kill him]
30a)[line 21]בקטלא לא קמייריB'KETALA LO KA'MAIRI- our [Mishnah] is not dealing with a case of death [but rather damages]
b)[line 22]בפלוגתא לא קמייריB'PELUGTA LO KA'MAIRI- our [Mishnah] is not dealing with a Halachah that is subject to dispute
31)[line 26]בתשלומי נזקוB'TASHLUMEI NIZKO- to make recompense for the damage that he caused (this implies that he need only make up the difference between the value of the dead animal and that of a live animal)
32)[line 26]תנינא להא דתנו רבנןTENINA L'HA D'TANU RABANAN- we learned in our Mishnah [a support for] that which is [stated more explicitly] in a Beraisa
33)[line 27]הבעלים מטפלין בנבילהHA'BE'ALIM METAPLIM BA'NEVEILAH- the owner must deal with the carcass [of his animal while the Mazik need only pay for his losses, as opposed to the Mazik retaining the carcass and furnishing the Nizak with a live animal]
34)[line 28]"[וּ]מַכֵּה נֶפֶשׁ בְּהֵמָה יְשַׁלְּמֶנָּה; [נֶפֶשׁ תַּחַת נָפֶשׁ]""[U']MAKEH NEFESH BEHEMAH YESHALMENAH; [NEFESH TACHAS NAFESH]"- "[And] one who mortally wounds and animal must make restitution; [a life for a life]" (Vayikra 24:18). This verse teaches that a person who kills the animal of another must pay for it.
35)[line 29]"אִם טָרֹף יִטָּרֵף, יְבִאֵהוּ עֵד; הַטְּרֵפָה לֹא יְשַׁלֵּם""IM TAROF YITAREF, YEVI'EHU ED; HA'TEREFAH LO YESHALEM"- "If it is torn up [by a predator], he should bring a witness; he need not pay for the torn [animal]" (Shemos 22:12). This verse refers to a Shomer Sachar (one who is hired to guard an item - in this case an animal). He is not held responsible for an Ones (an unavoidable occurrence).
36)[line 29]עד טרפה ישלם; טרפה עצמה לא ישלםAD TEREFAH YESHALEM; TEFREFAH ATZMAH LO YESHALEM- (Rav Kahana interprets the words "Ed; ha'Terefah" to read "Ad Terefah", meaning) [when he is responsible for the damages (such as when he was negligent)] he need pay [only] until [he has made up for the difference between the value of a live animal and] the carcass; [for] the carcass itself he need not pay
37)[line 30]"... וְהַמֵּת, יִהְיֶה לּוֹ""... [SHALEM YESHALEM SHOR TACHAS HA'SHOR,] VEHA'MES YIHEYEH LO"- "[But if it is known that the ox has been accustomed to goring from previous days and its owner has not kept watch over it, then he shall surely pay an ox in place of the ox,] and the dead [ox] shall belong to him" (Shemos 21:36). This verse refers to a Mu'ad (see Background to 9:55).
38)[line 32]אמרת? לא כך היה!AMART? LO KACH HAYAH!- so you say? This cannot be!
39)[line 33]ולישתוקV'LISHTOK- and stop there
40)[line 34]וצריכאTZERICHA- it is necessary [for the Torah to have taught all three of these sources]
41)[line 34]לא שכיחאLO SHECHICHA- it is uncommon [for a person to attack an animal]
42a)[line 36]ממילאMEMEILA- [the damage for which the Shomer Sachar is responsible] occurred indirectly
b)[line 36]בידיםB'YADAYIM- occurred as the result of direct action
43)[line 38]שכיחא ובידיםSHECHICHA UV'YADAYIM- it is a common occurrence (since the Shor under discussion is a Mu'ad) and it happened as the result of [the] direct action [of the animal, which intended to cause damage]
44)[line 38]ממונאMAMONA- his property; i.e., his animal
45)[line 39]הכא דבגופא מזיקHACHA DEB'GUFA MAZIK- in this case, where he himself caused the damage (since his failure to properly guard his charge is considered to be as if he himself damaged it; see 4b where such damage is classified as "Adam ha'Mazik")
46)[line 42]"ישיב" לרבות שוה כסף ואפילו סובין"YASHIV" L'RABOS SHAVEH KESEF AFILU SUBIN- see Background to 7:9-11
47)[line 42]דידיה מבעיא?DIDEI MIBA'EI?- is it necessary [for the Torah to teach that he may be repaid with] his own [carcass]?
48)[last line]פחת נבילהPECHAS NEVEILAH- [that which the Nizak must absorb] the depreciation of the carcass [from when it was freshly killed until it was evaluated in Beis Din]
49)[last line]תנאיTENAI- a disagreement between Tana'im