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1) [line 4] SIMAN MeNiYaCH - this is a mnemonic device for remembering which Tana'im are in agreement, according to Rav Huna's way of explaining the Machlokes in the Mishnah (153a): Rebbi *M*eir holds like Rebbi *N*asan, and the *Ch*achamim hold like Rebbi *Y*akov.
2) [line 7] MODEH BI'SHTAR SHE'KASVO TZARICH L'KAIMO 3) [line 12] EIN NE'EMANIN L'FOSLO - they are not believed to invalidate the Shtar. This refers to a case in which witnesses admit that they signed a Shtar, but they claim that they were minors or invalid witnesses at the time that they signed it. 4) [line 14] ALIMEI EDIM U'MAR'EI SHTARA - the power of [two] witnesses is great, and they can invalidate a Shtar 5) [line 15] D'LAV KOL KEMINEI - he does not have such power [to be believed to invalidate the Shtar, since he is a single person contradicting the testimony of the two witnesses signed on the Shtar] 6) [line 19] MID'CHULHU KESIV BEHU "KAD HAVAH MEHALECH AL RAGLOHI" - since in all of them (all other Shtaros) it is written, "When he was walking upon his feet" (i.e. when he was healthy) 7) [line 25] UKI MAMONA B'CHEZKAS MAREI - leave the money in the possession of its owner 8) [line 28] BENEI BERAK - the city where Rebbi Akiva's Yeshiva was located, to the south of the present day city of that name, near the Mesubin junction 9) [line 29] SHE'MACHAR B'NICHSEI AVIV - who sold some of the property (land) of his deceased father (which he inherited) 10) [line 30] IR'ARU - they protested
11) [line 32] L'VODKO - to examine him (for Simanim, signs of adulthood)
(SIMANIM) 12) [line 32] IY ATEM RASHA'IM L'NAVLO - you are not permitted to disgrace him 13) [last line] SIMANIN ASUYIN L'HISHTANOS - signs of adulthood are prone to change (see Insights)
14) [line 2] V'LO ASHKECHU - they did not find [any witnesses]
16) [line 10] ISHTIKU - they were silent 19) [line 18] ZO SHE'SHENUYAH B'MISHNAS BAR KAPARA - this that was taught in the teachings of Bar Kapara 20) [line 19] OCHEL SADEH U'VA - he was eating from a field and continuing to do so (in the manner of one who owns the field) 21) [line 21] ONO - (lit. his strength) his document (in this case, a bill of sale)
22a) [line 24] SHTAR PASIM (lit. a document of appeasement)
b) [line 25] SHTAR AMANAH (lit. a document of trust) 23) [line 34] YAFEH IR'ARU - they protested properly. That is, the relatives of the person who sold his father's estate admit that the seller, their relative, wrote the Shtar, but they claim that he was a minor at the time that he gave the gift and thus the gift is not valid. Rebbi Yochanan is quoted as having said that their protest was a good and proper protest: since it is their word which gives credence to the Shtar ("Modeh bi'Shtar"), they are also believed when they say that their relative was a minor when he wrote it and thus the purchasers must validate the Shtar with witnesses ("Tzarich l'Kaimo") in order to refute the claim of the relatives. We see, then, that Rebbi Yochanan holds that "Modeh bi'Shtar she'Kasvo *Tzarich* l'Kaimo."
24) [line 35] ZO ELAZAR AMARAH - this, Elazar (my student) said it 27) [line 46] D'RABANAN L'GABEI REBBI MEIR - the Rabanan (the majority opinion) when compared with Rebbi Meir (the minority opinion) 28) [line 47] EIPOCH - switch [the opinions (in the Mishnah 153a) of Rebbi Meir and the Chachamim] 29) [last line] LEIMA LEIPOCH NAMI TIYUVTA - let us say that the challenge should also be reversed (so that instead of the ruling of Rebbi Akiva being a refutation of the opinion of Reish Lakish, it should be a refutation of the opinion of Rebbi Yochanan)
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