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1) [line 7] LEIMA LEI SHMA B'ALMA AMRI LACH - the Machkir can say to the Chocher, "I was just using the name of the property" (but it really does not have a wellspring in it or it really does not have fruit trees in it)
2) [line 8] BEIS KOR AFAR - a Beis Kor of dirt
3) [line 9] LESECH - 15 Se'in (see Background to Bava Metzia 102:27c)
5) [line 22] D'KAI B'GAVAH - that he is standing in it (the field)
7) [line 25] HOVIRAH - and he left it fallow
9) [line 28] HAYAH DORESH LESHON HEDYOT - he would interpret the popular phrases that the common folk used in their documents and verbal agreements so that those phrases corresponded to the Halachah
10) [line 29] REBBI MEIR OMER "IM OVIR V'LO A'AVID, ASHALEM B'MEITVA" - this Beraisa shows that our Mishnah is actually one of those instances in which Rebbi Meir interpreted a popular phrase to make it correspond to the Halachah
11) [line 31] ADAM MEVI KORBAN ASHIR AL ISHTO (KORBAN YOLEDES / KORBAN
12) [line 32] KOL KORBAN V'KORBAN SHE'HI CHAYEVES - any sacrifice to which she is obligated
13) [line 33] SHE'KACH KOSEV LAH, "ACHRAYUS D'IS LICH ALAI MIN KADMAS
DENA" - (a) because this is what *he* wrote for her [in the *Kesuvah*], "All
[of your] liabilities [to bring obligatory Korbanos] that you have from
before this time are upon me" (TOSFOS to Nedarim 30b DH Mevi Adam, 1st
explanation, MEFARESH to Nazir 24a, ROSH to Nazir ibid., 2nd explanation);
14) [line 36] HAYU MEKADSHIN ES NESHOSEIHEM - they would betroth their wives (For a detailed description of the process of Kidushin, betrothal, see Background to Kidushin 2:1)
15) [line 36] CHUPAH - the wedding canopy (For a detailed description of the Halachic ramification of the Chupah, see Background to Kidushin 3:6)
16) [line 37] CHOTFIM - seize, abduct
19) [line 40] LECHESHE'TIKANSI LA'CHUPAH HEVI LI L'INTU - when you shall go into the wedding canopy, you will be my wife (the stage of betrothal, see Background to Kidushin 2:1, especially 2:1:II:b). This was a condition making the Erusin invalid if, for some reason, the Chupah-stage (Nisu'in) of the marriage did not take place.
20) [line 44] LO YEMASHKENENU YOSER ME'CHOVO (MASHKON) - he may not take a Mashkon (pledge, security) valued at more than his debt. A creditor may not tell an agent of Beis Din to take an object from the debtor as a pledge for the debt when that object is worth more than the value of the loan, for the reason that the Gemara explains (see next entry).
21) [line 45] TASHLUMTA D'IS LACH ALAI KOL KEVEL DEICHI - the payment that I owe to you is the value of this [object that you initially took as a Mashkon and which you are now returning to me to use before I repay the debt]. The creditor acquires the Mashkon when he takes it initially, and thus the debtor is effectively borrowing the object from the creditor. By committing himself to pay back the value of the object, the debtor will end up paying more than his original debt was worth.
22) [line 46] HA IY LO CHASAV LEI HACHI LO KANYA?! - but if he did not write this [in a Shtar], the creditor would not be entitled to receive [the object back, such as in a case where the debtor died and the creditor wants to take the object from the heirs]?!
23) [line 47] MISHKENO V'HESHIV LO HA'MASHKON - if a creditor took an object as pledge for a debt, and then he returned that Mashkon to the debtor (see above, entry #21)
24) [last line] SHOMTO ME'AL GABEI VANAV - he may confiscate it from the possession of the sons (of the debtor who died, even though, normally, a creditor may not collect the Metaltelin (mobile property) of heirs for a debt owed to him by their father)
25) [line 1] AHANI KESIVAH L'GEIRA'ON - the writing [of the Shtar] is effective for reduction (it allows the creditor to collect the value of any depreciation of the object of the pledge that occurs to the object while the debtor was using it)
26) [line 2] MAKOM SHE'NAHAGU LA'ASOS KESUVAH MILVEH, GOVEH MILVEH - in a place where the custom is to make the [woman's dowry written in the] Kesuvah as a loan, the husband collects it as a loan (i.e. he collects the full amount that is written in the Kesuvah from the father of the bride)
27) [line 3] LICHPOL, GOVEH MECHETZAH - [in a place where the custom is] to double the amount [of the woman's dowry in the Kesuvah, as a way of giving honor to the bride and her family], the husband collects (from the father of the bride) half of the amount written.
28) [line 4] NAHARBELA'EI GAVU TILSA - the people in Naharbela would collect a third
29) [line 4] MEREIMAR MAGVI NAMI SHIVCHA - Mereimar would collect whatever was written (even if the amount that was written was double the intended amount)
30) [line 13] TAMNEI ME'AH - eight hundred
31) [line 27] ASMACHTA LO KANYA
32) [line 29] LO KA GAZIM - he is not exaggerating
34) [line 31] SHUMSHEMEI - sesame
36) [line 34] KACHASHA AR'A V'LO LI'KECHOSH MARAH - [the field owner may claim that he prefers] the weakening of his land, and not the weakening of its owner (i.e. he prefers that his land would have been weakened than to have to pay for it not to be weakened (and not have as much money to buy food)
37) [line 36] SHIVCHA D'VEINEI VEINEI - the extra value is divided between the two of them
38) [line 37] HAI ISKA PALGA MILVEH U'FALGA PIKADON (ISKA) - this investment arrangement of "Iska" is considered to be half a loan and half a deposit. When two people embark upon an Iska (a business deal) in which one of them provides merchandise and the other deals with the sales aspect, it is prohibited to divide the profits equally. Half of the merchandise is considered to be a loan and the other half to be a Pikadon. As such, the salesman must receive an extra payment for his efforts, or else his efforts with regard to the Pikadon of the owner will be considered Ribis in exchange for receiving the loan.
39) [line 38] AVUD RABANAN MILSA D'NICHA LEI LA'LOVEH V'NICHA LEI LA'MALVEH - the Rabanan made an enactment that would be beneficial to the borrower and beneficial to the lender
40) [line 40] L'I'ASUKEI BEI - to do business [and to profit] with it
42) [last line] CHADA ISKA U'SREI SHETAREI PESEIDA D'MALVEH - when two documents were written for a single investment (Iska), it is to the lender's detriment. (Since, in a case of Iska, the lender must accept upon himself to absorb a larger share of the loss than of the gain, when the Iska is divided into two amounts and written into two documents, if there is a loss on the investment amount written in one document and a gain in the other, his share of the loss is more than his share of the gain.)