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1) [line 7] HUCHZAK KESAV YADO B'VEIS DIN - if his signature was known to Beis Din (such as when he previously admitted and affirmed his signature on the document in Beis Din and they wrote a document of confirmation for the bearer of the document (RASHBAM), or when witnesses testified in court that this signature indeed is the signature of the borrower (RABEINU GERSHOM)

2) [line 10] SHELOSHAH GITIN PESULIN - there are three types of Gitin (sing. Get) which are invalid [mid'Rabanan, while mid'Oraisa they are valid]

3) [line 17] (MI')[BI']SHE'AS KESIVAH HU D'SHI'ABED NAFSHEI - [those cases are different, because] at the time of the writing of the Shtar he obligated himself (making his property a lien to the loan; in contrast, when he merely signed his signature on an "I.O.U." document, he had no intention to subjugate his property to the loan) (RASHBAM)

4a) [line 25] PELONI AREV - [it is written at the end of the Shtar, before the signatures of the witnesses,] "So-and-so is a guarantor." (In such a case, there is a concern that the witnesses signed below only signed in attestation to the debt itself that is written in the Shtar, and not to the commitment of the guarantor.)
b) [line 25] U'PELONI AREV - [it is written at the end of the Shtar, before the signatures of the witnesses,] "*And* so-and-so is a guarantor." (In which case, it is clear that the witnesses signed below signed in attestation to the debt itself that is written in the Shtar, *and* to the commitment of the guarantor.)

5) [line 27] EDIM HE'CHASUMIN AL SHE'EILAS SHALOM B'GET - witnesses who are signed on (i.e. below) the salutation [at the end] of a Get, a bill of divorce (or other type of Shtar)

6) [line 31] L'DIDI MEFARSHA LEI MINEI D'REBBI YOCHANAN - the statement made by Rebbi Yochanan was explained to me [as follows]

7a) [line 32] SHE'ILU PASUL - [if the witnesses signed the Get after the words telling them to] "inquire [about his welfare]," then the Get is invalid [because we are concerned that the witnesses are attesting only to the words of greeting and not to the rest of the contents of the Get]
b) [line 32] U'SHE'ILU KASHER - [if the witnesses signed the Get after the words telling them,] "*and* inquire [about his welfare]," then the Get is valid [because the word "and" connects the words of greeting with the earlier contents of the Get, and thus we assume that the witnesses attested to everything written therein]

8) [line 36] KILES - he praised
9) [line 37] B'CHANUK MAH LI AMAR REBBI YISHMAEL - in the case of a person being choked (by a creditor trying to extract money from him), what would Rebbi Yishmael say?

10) [line 39] CHALUK HAYAH - he was in disagreement

11) [line 1] AREV D'VEIS DIN - (a) a person who accepted his obligation to be a guarantor in the presence of Beis Din (RAMAH); (b) a person who was appointed by Beis Din to be a guarantor, such as when Beis Din wanted to collect payment from a debtor and this person said to Beis Din, "Leave him alone and I will guarantee his loan" (RAMBAM Hilchos Malveh v'Loveh 25:2, NIMUKEI YOSEF)

12) [line 2] BI'SHE'AS MATAN MA'OS - at the time of the giving of the money [of the loan] (since the lender gave the money to the borrower only on the word of the Arev, the Arev becomes fully obligated even without a formal act of Kinyan)

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