[13a - 21 lines; 13b - 47 lines]

1)[line 1]חד גיסא נגרא, וחד גיסא נהראCHAD GISA NAGRA, V'CHAD GISA NAHARA- [if a field inherited jointly by two brothers] (a) is bordered on one side by a river and a [perpendicular] side by an irrigation ditch (RASHI); (b) has a river passing through one corner and an irrigation ditch passing through [the opposite] corner (RABEINU CHANANEL cited by TOSFOS DH Chad)

2)[line 2]בקרנא זולB'KARNA ZOL- through a diagonal division (a) [that divides the field into eighths, since the land on the river is more desirable than that on the irrigation ditch, and the land on any source of water is more desirable than that which is not] (RASHI; see diagram, where "Reish" stands for "Reuven" and "Shin" stands for Shimon); (b) [that cuts the field in half and gives each brother a portion that is equally accessible to both the river and the irrigation ditch] (RABEINU CHANANEL cited by TOSFOS DH Chad)

3a)[line 3]אית דינא ד'גוד, או אגוד'IS DINA D'GOD, O AGOD'- there is a Halachic concept [in which the partner who wishes to divide may insist that] "You take [the whole thing and pay me for my share], or I will take [the whole thing and pay you for your share]" (see Insights)

b)[line 4]לית דינא ד'גוד, או אגוד'LEIS DINA D'GOD, O AGOD'- there is no Halachic concept of 'God, O Agod" [and the partner who wishes to divide is stuck in the partnership]

4)[line 7]ובהמה טמאהBEHEMAH TEME'AH- a non-kosher animal [that cannot be slaughtered and its meat divided]

5)[line 9]מי שחציו עבד וחציו בן חוריןMI SHE'CHETZYO EVED V'CHETZYO BEN CHORIN- one who is part [Nochri] slave and part freeman [as one of two partners who had owned him had freed his portion]. Since a freed Nochri slave has the status of a convert to Judaism, in this case his status is that of a half full-fledged Jew.

6)[line 11]תקנתם את רבוTAKANTEM ES RABO- you have fixed [things satisfactorily for] his master

7a)[line 12]לישא שפחה אינו יכולLI'SA SHIFCHAH EINO YACHOL- he is unable to marry a Nochris maidservant [since his free half cannot marry her, and the Torah prohibits extra-marital relations (Devarim 23:18)]

b)[line 13]לישא בת חורין אינו יכולLI'SA BAS CHORIN EINO YACHOL- he cannot marry a free woman (i.e., a Jewess) [since his bonded half cannot marry her, and the Torah prohibits extra -marital relations (Devarim 23:18)]

8)[line 13]יבטל?YEVATEL?- shall he refrain [from fathering children]?

9)[line 14]לפריה ורביהPIRYAH V'RIVYAH- procreation

10)[line 14]"לֹא תֹהוּ בְרָאָהּ, לָשֶׁבֶת יְצָרָהּ""... LO SOHU BERA'AH; LA'SHEVES YETZARAH..."- "[For so says HaSh-m, creator of the Heavens - He is G-d, who fashions the earth and makes it, he prepares it --] 'He did not create it for desolation, [rather] he fashioned it for settlement; [I am HaSh-m, there is no other']." (Yeshayah 45:18)

11)[line 15][מפני תיקון העולם][MI'PNEI TIKUN HA'OLAM]- [for the benefit of the world]

12)[line 15]כופיןKOFIN- we force him

13)[line 16]וכותבין שטר על חצי דמיוKOSVIN SHTAR AL CHATZI DAMAV- [the freed slave] must write a promissory note [to his former half-owner] for the amount of half his worth [on the slave market]

14)[line 17]וחזרו בית הלל להורות כדברי בית שמאיCHAZRU BEIS HILLEL L'HOROS K'DIVREI BEIS SHAMAI- Beis Hillel changed their mind and ruled according to the opinion of Beis Shamai. It is clear that if not for Tikun ha'Olam, all opinions would agree that the half-slave does not have the right to insist that his half-master sell his share of the Eved into freedom. This appears to be a disproof of the opinion of Rebbi Yehudah, who rules that there is a Halachic concept of 'God, O Agod'.

15)[line 18]ד'אגוד' איכא; 'גוד' ליכא'AGOD' IKA; 'GOD' LEIKA- [the option of] "I will take [my freedom and pay you for my share]" exists; [the option of] "take [my free half as a slave and pay me for it]" does not exist [since a Jew cannot sell himself for more than six years at the most (Kidushin 14b)]

16)[line 20]עשאן לשכר, השכר לאמצעASA'AN LI'SECHAR, HA'SECHAR L'EMTZA- if it is one that is rented to others, then they split the earnings

13b----------------------------------------13b

17)[line 1]קח לך עבדיםKACH LECHA AVADIM- take your slaves [to heat the water and bathe you]. Even though the poor brother has no slaves and therefore no use for the bathhouse, it is apparent from this Mishnah that he does not have the right to demand that his wealthy brother purchase his share.

18)[line 2]'גוד' איכא; 'אגוד' ליכא'GOD' IKA; 'AGOD' LEIKA- [the option of] "take [my half of the bathhouse or olive press and pay for it]" exists; [the option of] "I will take [your half and pay you for it]" does not exist [since the poor brother does not have the funds to purchase his brother's share of the inheritance]

19)[line 4]מעלין אותו בדמיםMA'ALIN OSO B'DAMIM- one should pay the other the difference in value; i.e., the Halachic concept of 'God O Agod' applies

20)[line 5]"טול אתה שיעור, ואני פחות""TOL ATAH SHI'UR, VA'ANI PACHOS"- [if a partner who wishes to divide that which is not large enough for each partner to receive a minimal portion offers] "You take the minimal size (e.g., a four-Amah square area in a Chatzer), and I will [take] less [than the minimal size that remains] (e.g., a three-Amah by four-Amah area in the Chatzer)"

21)[line 13]לית לי דמי למיתן לךLEIS LI DAMEI L'MEITAN LACH- I have no money to give to you

22)[line 13]לא ניחא ליLO NEICHA LI- I am not interested

23)[line 14]"וְשׂוֹנֵא מַתָּנוֹת יִחְיֶה""... V'SONEI MATANOS YICHYEH"- "... and he who hates gifts will live" (Mishlei 15:27). This verse implies that one who is eager to receive gifts will die before his time (see also Insights).

24)[line 15]הא דרב יהודה, דשמואל היאHA D'RAV YEHUDAH, D'SHMUEL HI- that [ruling] of Rav Yehudah (namely, that there is a concept of 'God, O Agod') was received from [his Rebbi] Shmuel

25)[line 17]לא שנו אלא בכרך אחדLO SHANU ELA B'CHERACH ECHAD- we did not learn [that partners may not divide a scroll of Tanach] except in a case in which [the writings were contained to] one scroll

26)[line 18]בשני כריכות, חולקיןBI'SHNEI KERICHOS, CHOLKIN- (at this point, the Gemara assumes this to mean) in a case in which [they jointly own] two [different] scrolls, then [one may force the other to] split them up

27)[line 19](מאי איריא...?)(MAI IRYA...?)- (why specify...?) (see Girsa of TOSFOS DH v'Iy)

28)[line 20]אפילו (בשני כריכין) [בשתי כריכות] נמי!AFILU (BI'SHNEI KERICHIN) [BI'SHTEI KERICHOS] NAMI!- even in a case in which [they jointly own] two [different] scrolls [one should not be able to force the other to split them up, since whomever receives the more expensive of the two would then have to then reimburse the other for the difference in value]!

29)[line 20]תרגמאTIRGEMA- he explained [that the ruling of Shmuel applied]

30)[line 23]הא דרב נחמן מאי?HA D'RAV NACHMAN MAI?- what is the status of that [ruling] of Rav Nachman (namely, that there is no concept of 'God, O Agod')?

31)[line 23]"לא שמיעא לי"; כלומר, "לא סבירא לי""LO SHEMI'A LI"; K'LOMAR, "LO SEVIRA LI"- "I did not hear it"; that is to say, "I do not hold of it"

32)[line 25]שבק להו אבוה תרתי אמהתאSHAVAK LEHU AVUHA TARTEI AMHASA- their father left them [an inheritance of] two Nochri maidservants

33)[line 26]חדא ידעא אפיא ובשוליCHADA YAD'A AFYA U'VISHULEI- one of whom was skilled in baking and cooking

34)[line 27]פילכא ונוולאPILCHA V'NAVLA- spinning thread and (a) weaving; (b) fashioning bench ornaments (alt. carpet making; RASHI to Zevachim 94a)

35)[line 28]לית דינא ד'גוד, או אגוד'LEIS DINA D'GOD, O AGOD'- there is no ruling of 'God, O Agod" [in this case, in which the brother who wished to split up the maidservants would insist that his brother either take the more valuable maidservant and pay him the difference in value, or take the less valuable maidservant and receive the difference in value]

36)[line 28]דלמר מיבעי ליה תרוייהו, ולמר מבעי ליה תרוייהוL'MAR MIBA'EI LEI TARVAIHU, UL'MAR MIBA'EI LEI TARVAIHU- this [brother] requires both of their [services] and that [brother] requires both of their [services]

37)[line 30]שקולSHKOL- take

38)[line 33]בשני כריכין חולקיןBI'SHNEI KERICHIN CHOLKIN- (at this point, the Gemara assumes this to mean) in a case in which [they jointly own] two [different] scrolls, then [one may force the other to] split them up

39)[line 35]מדביק אדםMADBIK ADAM- one may join together [into one single scroll]

40)[line 38]כל אחד ואחד בפני עצמוKOL ECHAD V'ECHAD BI'FNEI ATZMO- each one [of the books of Nevi'im and Kesuvim] must be [written in a] separate [scroll]

41)[line 39]בביתוס בן זוניןBAISUS BEN ZONIN- a wealthy resident of Yerushalayim at the time of the destruction of the second Beis ha'Mikdash

42)[line 39]שמנה נביאיםSHEMONAH NEVI'IM- [all] eight [of the books of] Nevi'im

43)[line 43]בין חומש לחומש של תורה, ארבעה שיטיןBEIN CHUMASH L'CHUMASH SHEL TORAH, ARBA'AH SHITIN- four [blank] lines [must be left] between each of the five books of the Torah

44)[line 45]ובנביא של שנים עשרNAVI SHEL SHNEIM ASAR- [between the twelve Nevi'im of] the book of Trei Asar

45)[line 45]ומסיים מלמטה ומתחיל מלמעלהMESAYEM MIL'MATAH U'MASCHIL MIL'MAILAH- (a) one may finish [any of the twenty-four books of Tanach] at the bottom [of a column] and [then] begin [the next book] at the top [of the next column without leaving any lines blank between them] (RASHI); (b) one may finish [any of the books of Nevi'im or Kesuvim] at the bottom [of a column] and [then] begin [the next book] at the top [of the next column without leaving any lines blank between them, but one may not do so between the books of the Torah since one may not cut the Sefer at that point] (RI cited by TOSFOS DH u'Mesayem); (c) one may finish [any of the books of Nevi'im or Kesuvim] at the bottom [of a column] and [then] begin [the next book] at the top [of the next column after leaving the appropriate number of blank lines, but one may not do so between the books of the Torah since one may then come to cut the Sefer at that point] (RITZBA cited by TOSFOS DH u'Mesayem)

46a)[line 46]ועושה בראשו כדי לגול עמודOSEH B'ROSHO KEDEI LA'GUL AMUD- (a) he should leave enough [blank parchment] at the beginning [of the scroll] to wrap around a pole [that is attached to the beginning of the scroll] (RASHI); (b) according to the Girsa ועושה בראשו כדי לגול היקף OSEH B'ROSHO KEDEI (LA'GUL) HEIKEF - he should leave enough [blank parchment] at the beginning [of the scroll] to wrap around the circumference [of the outside of the wound scroll] (RI cited by TOSFOS DH v'Oseh; see entire Tosfos for further discussion)

b)[last line]ובסופו כדי לגול היקףUV'SOFO KEDEI LA'GUL HEIKEF- (a) and he should leave enough [blank parchment] at the end [of the scroll] to wrap around the circumference [of the outside of the wound scroll] (RASHI); (b) according to the Girsa ובסופו כדי לגול עמוד UV'SOFO KEDEI LA'GUL AMUD - he should leave enough [blank parchment] at the end [of the scroll] to wrap around a pole [that is attached to the end of the scroll] (RI cited by TOSFOS DH v'Oseh; see entire Tosfos for further discussion)

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