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1) [line 1] TAGAR - merchant
2) [line 5] DASHAN - threshed them
3) [line 5] ISAMYEI? - Should I remove it [from my compilation of Beraisa'os]?
4) [line 8] SIMLAH - garment

5) [line 13] "[LO SIR'EH ES *SHOR* ACHICHA, O ES *SE'YO* NIDACHIM, V'HIS'ALAMTA MEHEM; HASHEV TESHIVEM L'ACHICHA...V'CHEN TA'ASEH *LA'CHAMORO* V'CHEN TA'ASEH *L'SIMLASO* V'CHEN TA'ASEH L']CHOL AVEIDAS ACHICHA [ASHER TOVAD MIMENU U'MTZASAH, LO SUCHAL L'HIS'ALEM.]" - "[You shall not see the *bull* of your brother or his *sheep* cast off, and hide yourself from them; you must certainly return them to your brother...In like manner shall you do with his *donkey*; and so shall you do with his *garment*; and with] every lost thing of your brother's, [which he has lost, and you have found, shall you do likewise; you may not hide yourself.]" (Devarim 22:1, 3)

*6a*) [line 16] HANEI MILEI B'EDIM D'GUFAH - that is, if Simanin are not d'Oraisa
*b*) [line 16] V'SIMANIN D'GUFAH - that is, if Simanin are d'Oraisa (see TOSFOS DH b'Edei)

7) [line 17] UKAF - a pack saddle
8a) [line 20] GIZAS ZENAVO - the shearing of the tail hairs
b) [line 20] GIZOSAV - its shearing; fleeces

9) [line 22] CHAMOR D'VOR L'REBBI YEHUDAH - the word "Chamor" written in the verse (Shemos 21:33) that discusses the damages incurred from the digging of a pit. The Rabanan learn that the word "Chamor" limits the liability of the one who dug the pit; he is not obligated in damages to utensils. Rebbi Yehudah learns from the extra word "O" that the one who dug the pit is obligated in damages to utensils, and as such, the word "Chamor" is unnecessary (see Bava Kama 53b- 54a).

10) [line 23] SEH D'AVEIDAH - the word "Seh" written in the verse (Devarim 22:1, "Seyo") that discusses the Mitzvah to return a lost object

11) [line 24] GELALIM - excrement
12) [line 37] MASHMA'US DORSHIN - the implication of the verse regarding how to learn the Halachah; i.e. which verse teaches the Halachah

13a) [line 49] PERUTAH SHE'HUZLAH - a coin or an object that was worth only a Perutah at the time that it was lost that went down in value before it was found
b) [line 51] PERUTAH SHE'HUKRAH - a coin or an object that was worth less than a Perutah at the time that it was lost that went up in value until it was worth a Perutah before it was found

14) [last line] SIMANIN D'ORAISA O D'RABANAN (SIMANIN)
(a) There are certain instances where the Torah requires proof of identity, for example in order to reclaim a lost object or to identify a dead man and permit his wife to remarry. There is an argument as to whether Simanin ("signs" - identifying features) are considered a valid poof (Simanin d'Oraisa) or not (Simanin Lav d'Oraisa or Simanin d'Rabanan) in these instances.
(b) The Simanin under discussion are not general signs (e.g. the color of the clothes of the deceased), nor very specific signs (e.g. the lost Get had a hole next to the third letter Alef). The former certainly is *not* accepted as proof, while the latter certainly *is* accepted (see Insights to Yevamos 120:1). The Simanin under discussion are signs that lie in between these extremes.

15) [line 9] KEDI NASVAH - they were mentioned unnecessarily (i.e. Simanin are not learned directly from the verse, but rather the verse is only an Asmachta for them)

16) [line 14] EIN ME'IDIN ELA AL PARTZUF HA'PANIM IM HA'CHOTEM
See above, entry #14. When identifying a dead man, the witnesses can only testify that he died if they saw and recognized his facial features, including his nose.

17) [line 16] KELAV - his clothing
18a) [line 17] AROCH - long
b) [line 17] GOTZ - short
19) [line 18] D'CHAISHINAN L'SH'EILAH - we suspect that he borrowed the clothes
20) [line 20] LO SHE'ULEI INSHEI UCHPA - people do not borrow pack saddles
21) [line 21] D'MESAKEV LEI L'CHAMRA - (O.F. redois(s)ier - to wound; to graze) because [unless they are made to order] they injure the donkey

22) [line 22] B'CHIVREI V'SUMKEI - referring to white or red (two common colors) clothes
23) [line 23] KIS - a money bag
24) [line 23] ARNEKI - a change purse or money bag
25) [line 23] TABA'AS - a ring
26) [line 27] MISHUM D'MESAMNEI - (lit. because they signify [a bad turn of events]) people are superstitious and do not lend out their purse or money bag because they feel that this signifies that they will incur a financial loss

27) [line 28] MISHUM D'MEZAYEIF - a person suspects that his signet ring will be copied illicitly

28) [line 28] SHUMA - (O.F. verrue) a wart
29) [line 31] SHUMA METZUYAH B'VEN GILO - identical moles are commonly found on a ben Gil (someone who is born on the same day and under the same Mazal).

30) [line 36] SIMAN MUVHAK - a very specific identifying mark that is proof without a doubt

31) [line 43] ECHAD HA'LOVEH MI'SHELOSHAH; YACHZIR LA'LOVEH - if a person borrows money from three different creditors, [and a person finds the three loan documents (that are Mekuyamim -- Daf 20b) together,] he must return them to the debtor. (They are obviously loans that were repaid and the documents were returned to the debtor, who subsequently lost them.)

32) [line 44] SHELOSHAH SHE'LAVU MIN HA'ECHAD; YACHZIR LA'MALVEH - if three people borrowed money from one creditor, [and a person finds the three loan documents (written by three different scribes -- Daf 20b) together,] he must return them to the creditor. (They are obviously loans that were not repaid and the documents were lost by the creditor.)

33) [line 46] SHEMA MINAH: MI'LOVEH NAFUL - we therefore conclude that they fell from the Loveh

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