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1) [line 2] ARKEVEI A'TREI RACHASHEI - he caused him to ride on two steeds; i.e. he gave his gift the power of two types of gifts (that of a dying person and that of a healthy person, as the Gemara goes on to explain)

2) [line 3] LO YADANA MAI ADUN BEI - I do not know how to judge it
3) [line 10] SHEMA LO GAMAR L'HAKNOSO ELA BI'SHTAR - perhaps he only wanted the transfer of the property to take effect through the giving of the Shtar (and he intended that the gift take effect only after his death, and since a normal Kinyan cannot take effect after the benefactor's death, the gift does not take effect at all; see RASHBAM, TOSFOS)

4) [line 19] HA D'KANU MINEI - in this case, they (the witnesses) made a Kinyan from him (and thus, according to Rav, we assume that he made a Kinyan in order to increase the recipient's power of entitlement to the gift)

5) [line 21] B'MEYAPEH ES KOCHO - [the case in which we write and give a document of the gift at the request of the Shechiv Mera, even after he dies] is when he (the benefactor) is adding to his (the recipient's) strength (that is, the Shechiv Mera wants to give the gift to the recipient merely by his verbal command and not specifically through the giving of a Shtar; he only wants to give the Shtar so that the recipient's power of entitlement to the gift will be greater)

6) [line 2] V'ACHAVI LEI B'YADEI - and he (Rav Nachman) gestured to him (Rava) with his hand

7) [line 2] ISHTIK - he was silent
8) [line 3] MAI ACHAVI LACH? - What did he gesture to you?
9) [line 5] V'KANINA MINEI MOSIF AL MATANTA DA - and I made a Kinyan on it [giving it to the recipient] in addition to granting it as a gift

10) [line 6] KASAV L'ZEH V'CHASAV L'ZEH - he wrote [his property as a gift] to this person, and then he wrote [his property as a gift] to this [other] person

11a) [line 7] DAITIKI - the will of a Shechiv Mera. This word is a contraction of "Da Tehei l'Meikam v'Liheyos" - "This shall be what is established and what will be."
b) [line 8] DAITIKI MEVATELES DAITIKI - a later Daitiki (see previous entry) cancels out another [earlier] Daitiki (when the Shechiv Mera changed his mind and wrote a second Daitiki granting his property to a different person, the Shechiv Mera is able to retract his first will and the second Daitiki cancels the first)

12) [line 8] KASAV V'ZIKAH L'ZEH - if he (the Shechiv Mera) wrote [a document of a gift] *and* handed it over to this person (RASHBAM; see Insights)

13) [line 12] V'HA IFLIGU BAH CHADA ZIMNA - but they have already argued about this subject (on Amud Alef)

14a) [line 18] B'SURA MASNU HACHI - in Sura, they learned in this manner (i.e. in the manner taught above). Sura was a town in Southern Bavel between the canals, the seat of the great Yeshiva founded by Rav.
b) [line 18] B'FUMBEDISA MASNU HACHI - in Pumbedisa, they learned in this manner (i.e. in the manner that follows). Pumbedisa was a town in Bavel (lit. Mouth of Bedisa, a canal of the Euphrates), the location of a great Yeshiva that existed for approximately 800 years. The scholars of Pumbedisa were known for their keen intellect (Bava Metzia 38b). To emphasize its importance as a Torah center, Rabah and Rav Yosef stated that just as one is prohibited from leaving Eretz Yisrael to Chutz la'Aretz, so, too, is one prohibited to leave Pumbedisa (Kesuvos 111a).

15) [last line] EIN ACHAR KINYAN KELUM - there is nothing after the Kinyan (i.e. the Shechiv Mera cannot retract the gift that he gave to the recipient, neither to keep it for himself nor to give it to someone else; the fact that he both gave over the Shtar to the recipient *and* made a Kinyan to him (a Kinyan Sudar) shows that he did not intend for the Kinyan to take effect after his death with the Shtar, but rather for it to take effect unconditionally right now, and therefore he cannot retract it)

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