[55a - 23 lines; 55b - 7 lines]
1a)[line 1]áùéãäSHIDAH- (a) a woman's carriage that is closed on all sides (RASHI to Eruvin 30b); (b) a large chest that is used as a bench in a woman's carriage (RASHI to Eruvin 14b)
b)[line 2]úéáäTEIVAH- a chest
c)[line 2]åîâãìMIGDAL- (O.F. mestier) a cupboard (RASHI to Eruvin 30b)
2)[line 5]àäì æøå÷ ùîéä àäìOHEL ZARUK SHEMEI OHEL
(a)Certain parts of a Mes are Metamei b'Ohel. (See Background to Nazir 54:11.)
(b)When an object that can be Metamei b'Ohel is located in an Ohel (i.e. a covered space that is at least one Tefach in length, width, and height), the Ohel makes everything in it Tamei and protects anything that is above it from becoming Tamei. That is, an Ohel is Mevi Tum'ah (spreads Tum'ah inside of it) and is Chotzetz from Tum'ah (intervenes between the Tum'ah and the space above the Ohel, preventing Tum'ah from spreading above it).
(c)However, not all objects which cover Tum'ah are Mevi and Chotzetz. There are objects which are Mevi and not Chotzetz and other objects which are Chotzetz and not Mevi and even others that are neither Mevi nor Chotzetz (Ohalos 8:5). An object that is flying through the air, such as a bird or a Talis that is carried or caught up by the wind, is not an Ohel and is not Mevi or Chotzetz, even if it is one Tefach wide.
(d)The Tana'im argue with regard to a container that is being carried from place to place ("Ohel Zaruk," a thrown or moving Ohel). One Tana rules that it is not termed an Ohel and is similar to a flying Talis that is not Chotzetz, while others rule that it has the laws of a normal Ohel, and is Mevi Tum'ah and Chotzetz (RI cited by Tosfos to Chagigah 25a DH Ohel Zaruk).
3)[line 12]åäúðéàVEHA'TANYA- and we learned a Beraisa that is a proof to this answer
4)[line 14]á÷øåïKARON- a wagon, coach
5)[line 14]åáñôéðäSEFINAH- a boat
6)[line 14]åáàéñ÷øéàISKARYA- [a large ship that has] a mast [and sails]
7)[line 16]åäúðéàVEHA'TANYA- and we learned a Beraisa that is a proof to this answer
8a)[line 19]áðæéøåú îåòèúB'NEZIRUS MU'ETES- the Gemara first assumes that this means a thirty-day Nezirus. Afterwards it concludes that this is a Nezirus in which the Nazir became a Metzora, and thirty days remain from the day of the onset of his Tzara'as until the end of his period of Nezirus (TOSFOS)
b)[line 20]áðæéøåú îøåáäB'NEZIRUS MERUBEH- the Gemara first assumes that this means a Nezirus that is longer than thirty days. Afterwards it concludes that this is a Nezirus in which the Nazir became a Metzora, and more than thirty days remain from the day of the onset of his Tzara'as until the end of his period of Nezirus (TOSFOS)
9)[line 20]îéñì÷ ðîé ñì÷éï ìéäMISLAK NAMI SALKIN LEI- they (the days) also count for him [towards his fulfillment of the days of Nezirus]
10)[last line]÷áòé âéãåì ùéòøKA'BA'I GIDUL SEI'AR- he needs to have [at least] a [thirty-day] growth of hair
55b----------------------------------------55b
11)[line 2]äåà îåúéá ìä åäåà îôø÷ ìäHU MOSIV LAH, V'HU MEFAREK LAH- he (Rav Sharviya) asked the question, and he also answered it
12)[last line]èîà áñô÷TAMEI B'SAFEK- in doubt as to whether or not he was Tamei Mes
13)[last line]åîåçìè áñô÷U'MUCHLAT B'SAFEK- and in doubt as to whether or not he was a Metzora Muchlat (see Background to Nazir 54:15)