The reference numbers below that appear in parentheses (e.g., TY #43) represent vessels or parts of the structure of the Beis ha'Mikdash. The labeling follows that of the diagram of the Tiferes Yisrael. This diagram, which has been included in a separate mailing and can also be found on our site (at, is printed both in the Tiferes Yisrael Mishnayos (Midos Chapter 2 or following Midos) and in Rav P. Kahati's Mishnayos (page 290, at the beginning of Midos).

[75a - 52 lines; 75b - 52 lines]

1)[line 1]KANIGYA- a hunt

2)[line 1]"() , ?""(HA')TIMSHOCH LIVYASAN B'CHAKAH, UV'CHEVEL TASHKI'A LESHONO?"- "Are you able to pull the Leviathan with a hook, or his tongue with an immersed rope? (Iyov 40:25). From HaSh-m's question to Iyov regarding whether he was the one able to hunt the mighty Leviathan, it is implicit that the Leviathan will eventually be hunted by another.

3)[line 3] EIN YACHOL LO- he would be unable [to successfully hunt and kill] it

4)[line 3]"... ""... HA'OSO YAGESH CHARBO"- "... [only] his Maker [is able to] bring His sword close [to it in order to kill it]" (Iyov 40:19). Although this verse is written with regard to the Behemos b'Harerei Elef, it equally applies to the Leviathan.

5)[line 5]RA'EV- hungry

6)[line 5]HEVEL- hot air

7)[line 6]MARTI'ACH- (a) boil; (b) froth with bubbles (MAHARSHA)

8)[line 6]METZULAH- the depths of the sea

9)[line 6]" ...""YARTI'ACH KA'SIR METZULAH..."- "He boils the depths of the sea like a pot..." (Iyov 41:23).

10)[line 7]REICHO- [the heat of] his breath

11)[line 7]"... ""... YAM YASIM KA'MERKACHAH"- "... he turns the sea into a blended mixture of spices" (Iyov 41:23). Our Gemara understands this verse to be specifically referring to a point after the Leviathan had first placed its head into Gan Eden (see MAHARAL for an explanation of the connection between the Leviathan and Gan Eden).

12)[line 8]TZAMEI- thirsty

13)[line 8] TELAMIM TELAMIM- many furrows [due to the sudden loss of copious amounts of water]

14)[line 8]" ; [ ]""ACHARAV YA'IR NESIV; [YACHSHOV TEHOM L'SEIVAH]"- "Behind it a path appears; [the depths are as infirm from old age (when he passes through them)" (Iyov 41:24). Our Gemara interprets this verse, which is referring to the Leviathan, to specifically refer to when the Leviathan drinks from the sea.

15)[line 9] EIN TEHOM CHOZER L'EISANO- the depths do not return to their original strength

16)[line 9]"... ""... YACHSHOV TEHOM L'SEIVAH"- see above, entry #14

17)[line 11]" ; ?""YICHRU ALAV CHABARIM; [YECHATZUHU BEIN KENA'ANIM]?"- "Are [even] magicians able to make a meal of it; [will it be divided amongst the traders]?" (Iyov 40:30). This verse refers to the Leviathan. From HaSh-m's question to Iyov regarding whether he was the one able to perform these actions, it is implicit that others will eventually be able to do so.

18)[line 12]" , ...""VA'YICHREH LAHEM KERAH GEDOLAH, VA'YOCHELU VA'YISHTU..."- "And he prepared a great feast for them, and they ate and they drank ..." (Melachim II 6:23). This verse describes the actions of the King of Yisrael on behalf of his captives from Aram.

19)[line 13]" - - ""HA'YOSHEVES BA'GANIM- CHAVERIM MAKSHIVIM L'KOLECH - HASHMI'INI" - "O [she] who dwells in the gardens - colleagues hearken to your voice - make yourself heard to Me!" (Shir ha'Shirim 8:13). Our Gemara interprets this verse, in which HaSh-m addresses Klal Yisrael, to be referring to Talmidei Chachamim who learn Torah in synagogues and study halls (see RASHI ibid.).

20)[line 14]SECHORAH- merchandise [to sell for a profit]

21)[line 14] SHUKEI YERUSHALAYIM- the markets of Yerushalayim

22)[line 15]"... ""... YECHETZUHU BEIN KENA'ANIM?"- see above, entry #17

23)[line 15]TAGARIM- merchants

24)[line 15]" ; ""KENA'AN B'YADO MOZNEI MIRMAH; LA'ASHOK AHEV"- "The trader has in his possession scales of deceit; he loves to embezzle" (Hoshe'a 12:8).

25)[line 16]"... , ?""... ASHER SOCHAREHA SARIM, KIN'ANEHA NICHBADEI ARETZ?"- "[Who advised this (destruction) of Tzor (Tyre), who is crowned (in wealth and honor);] whose merchants are her princes, and her traders are the honored ones of the land?" (Yeshayah 23:8). The Navi rhetorically asks who was behind the destruction of Tzor; clearly, the answer is HaSh-m.

26)[line 17]SUKAH- a hut with walls and a roof

27)[line 17]ORO- its skin

28)[line 18]" , [ ]?""HA'SEMALEI V'SUKOS ORO, [UV'TZILTZAL DAGIM ROSHO]?"- "Will you satisfy [your inclination] through fashioning a hut from its skin, or shade of fish[skin] from its head?" (Iyov 40:31). This verse refers to the Leviathan. From HaSh-m's question to Iyov regarding whether he was the one able to perform these actions, it is implicit that others will eventually be able to do so.

29)[line 19]() [](TZILTZAL) [TZEL]- shade; i.e., a canopy without walls

30)[line 19]" ""UV'TZILTZAL DAGIM ROSHO"- see above, entry #28

31)[line 20]ANAK- a necklace

32)[line 20]"[ ,] ""[KI LIVYAS CHEN HEM L'ROSHECHA,] V'ANAKIM L'GARGEROSECHA"- "[For they shall be an accompaniment of grace for your head,] and necklaces around your neck" (Mishlei 1:9). According to the simple understanding of this verse, it refers to Torah and the wise words of Chachamim. Our Gemara interprets it to mean, "[For the Leviathan shall grace your head by providing shade, and if one is not worthy for this, then] it will be a necklace around your neck" (MAHARSHA).

33)[line 20]KAMI'A- an amulet, usually consisting of a piece of parchment or herbs wrapped in a small piece of leather that is worn around the neck as a charm

34)[line 21]"[ ,] ?""... V'SIKSHERENU L'NA'AROSECHA?"- "[Are you able to play with it as with a small bird,] or tie it for your girls [around their necks with which to play]?" (Iyov 40:29). This verse refers to the Leviathan. From HaSh-m's question to Iyov regarding whether he was the one able to perform these actions, it is implicit that others will eventually be able to do so.

35)[line 21]PORSO- He will lay it out

36)[line 21] ZIVO MAVHIK- its radiance will shine

37)[line 22]" , ""V'HALCHU GOYIM L'OREICH, U'MELACHIM L'NOGAH ZARCHEICH"- "And nations shall walk by your light, and kings by the brightness of your radiance" (Yeshayah 60:3). The word "Oreich," which is spelled with an Aleph and means "your light," can be read as "Oreich" spelled with an Ayin, meaning "your skin" (MAHARSHA).

38)[line 23]" , ...""V'SAMTI KADCHOD SHIMSHOSAYICH, U'SHE'ARAYICH L'AVNEI EKDACH..."- "And I shall fashion your walls of Kadchod stone, and your gates of carbuncle..." (Yeshayah 54:12).

39)[line 24]MICHA'EL- a ministering angel

40)[line 24]MA'ARAVA- lit. the West; this is the way to which Eretz Yisrael was referred to in Bavel

41a)[line 25]SHOHAM- [the walls of Yerushalayim in the future ought to be made of] onyx

b)[line 25]YASHFEH- [the walls of Yerushalayim in the future ought to be made of] jasper

42)[line 25] LEHAVEI K'DEIN UCH'DEIN- let it be like this [opinion] and that [opinion]. Our Gemara explains that the word "Kadchod" is a contraction of "k'Dein uch'Dein," rather than referring to one type of precious stone.

43)[line 26]YASIV- was sitting

44)[line 27] SHELOSHIM AL SHELOSHIM- thirty by thirty [Amos]

45)[line 27] CHOKEK BAHEN ESER AL ESRIM- chisel in them [an opening of] ten [Amos wide] by twenty [Amos tall]

46)[line 28]LIGLEG- he ridiculed

47)[line 29] K'VEI'ASA D'TZITZLA LO MASHKECHINAN- we do not find [precious gemstones and pearls even] as [large as] the egg of a turtle dove

48)[line 29]L'YAMIM- some time later

49)[line 29] HIFLIGAH SEFINASO BA'YAM- his ship sailed through the sea. This means that he had a dream or a vision (RITVA; see also YA'AVETZ)

50)[line 30] MAL'ACHEI HA'SHARES- ministering angels

51)[line 30]MINASREI- they were hewing

52)[line 31]B'RUM- the height of

53)[line 33]!REIKA!- empty one!

54a)[line 34] NASAN EINAV BO- lit. he placed his eyes upon him; i.e., he looked at him unfavorably

b)[line 34] V'NA'ASEH GAL SHEL ATZAMOS- and he became a pile of bones; i.e., he died, after which point rot eventually sets in and destroys the flesh

55)[line 35]"... ""... VA'OLECH ESCHEM KOMAMIYUS"- "[I am HaSh-m, your G-d, Who has taken you out of the land of Egypt from being their slaves; and I will break the bolts of your yoke,] and I will bring you [into Eretz Yisrael] standing upright" (Vayikra 26:13). Our Gemara understands this verse to be referring to the height of man at the time of the final redemption in the times of Mashi'ach. From the double Mem in the word "Komemiyus," the Gemara derives that man will be a double height.

56)[line 35] KI'SHTEI KOMOS SHEL ADAM HA'RISHON- twice as tall as the height of Adam ha'Rishon [after he was shrunk to the height of 100 Amos (see Chagigah 12a)]

57)[line 36] KENEGED HEICHAL V'CHOSLAV- equal to [(a) the height of (RASHBAM); (b) the length of (RASHI to Sanhedrin 100a)] the Heichal (sanctuary) [of the second Beis ha'Mikdash (TY #67)] and its walls.

58)[line 36]" ; , ""ASHER BANEINU KI'NTI'IM MEGUDALIM BI'N'UREIHEM; BENOSEINU CH'ZAVIYOS, MECHUTAVOS TAVNIS HEICHAL"- "For our sons are like saplings nurtured from their youth; [and] our daughters are like cornerstones, hewn in the form of the Heichal" (Tehilim 144:12).

59)[line 38] KAVEI D'VEI ZIKA- windows whose purpose is to let in the air

60)[line 38]CHUPOS- canopies

61)[line 39]" ' , , ; ""U'VARA HASH-M AL KOL MECHON HAR TZION V'AL MIKRA'EHAH, ANAN YOMAM V'ASHAN, V'NOGAH ESH LEHAVA LAILA; KI AL KOL KAVOD CHUPAH"- "And HaSh-m will create over every structure of Mount Zion and over those who are called to her, a cloud by day and smoke, and the light of a glowing fire by night; for over every honor shall be a canopy" (Yeshayah 4:5).

62)[line 42] EINAV TZAROS B'SALMIDEI CHACHAMIM- lit. his eyes are narrow with Talmidei Chachamim; i.e., he acts stingily with Talmidei Chachamim and refuses to help them

63)[line 44] NICHVEH ME'CHUPASO SHEL CHAVEIRO- singed from his friend's canopy; i.e., he will burn with embarrassment over the unfavorable comparison (see MAHARSHA)

64a)[line 44]BUSHAH- shame

b)[line 44]KELIMAH- humiliation (see Insights to Berachos 4:1 for an explanation of the difference between Bushah and Kelimah)

65)[line 45]" ...""V'NASATAH ME'HODCHA ALAV"- "And you shall place from your glory upon him" (Bamidbar 27:20). The phraseology of "me'Hodcha" implies that Moshe did not bestow all of his prophetic powers to Yehoshua, but rather only some of them.

66a)[line 46]CHAMAH- the sun

b)[line 46]LEVANAH- the moon

67)[line 46] !OY LAH L'OSO BUSHAH!- woe to the recipient of such shame (as Yehoshua was a leader and prophet just as Moshe was, but failed to reach his spiritual level)! (See Insights)

68)[line 48]" - ? - , , , , , , , , , , ? , ""B'EDEN GAN ELOKIM HAYISA? KOL EVEN YEKARAH MESUCHASECHA, ODEM, PITDAH, V'YAHALOM, TARSHISH, SHOHAM, V'YASHFEH, SAPIR, NOFECH, U'VARKAS, V'ZAHAV? MELECHES TUPECHA U'NKAVECHA BACH, B'YOM HIBARA'CHA KONANU"- "Were you in Eden, the garden of G-d? Was your canopy of every precious stone, ruby, emerald, diamond, chrysolite, onyx, jasper, sapphire, carbuncle, topaz, and gold? The labor of your percussion and wind (lit. holed) instruments was in you, on the day of your creation they were established" (Yechezkel 28:13). This verse addresses Chiram, king of Tzor, who led a powerful and wealthy nation. In this verse, HaSh-m, through the Navi, challenges his claim that he was a god.

69)[line 50]GARU'A- inferior

70)[line 51] CHIRAM MELECH TZOR- King Hiram of Tyre

71)[line 51] BECHA NISTAKALTI U'VARASI NEKAVIM NEKAVIM BA'ADAM- I looked to [the future and saw] you [who was to claim that he was a god] and [therefore] created holes in man. This refers to man's need to eliminate, and it is based on a digestive system that includes hollows similar to percussion instruments and holes similar to those found in wind instruments (as mentioned in the Berachah of "Asher Yatzar").


72)[line 1] KANASTI MISAH AL ADAM HA'RISHON- I decreed (lit. fined) death upon Adam ha'Rishon [so that his descendants could not claim omnipotence]

73)[line 1]"... ...""... V'AL MIKRA'EHAH..."- see above, entry #61

74)[line 5] HA'MEZUMANIN LAH- those who are invited to [come to] her

75)[line 7]" , - ""KOL HA'NIKRA VI'SHMI VELI'CHVODI BERASIV, YETZARTIV- AF ASISIV" - "All who are called by My name and whom I have created for My glory, I have fashioned - even perfected" (Yeshayah 43:7). This verse alludes to that which HaSh-m has given the righteous the ability to retain the high spiritual levels that they have gained even through the trials and tribulations of Exile.

76)[line 12]"... : ' ""... V'ZEH SHEMO ASHER YIKRE'O: HASH-M TZIDKENU"- "... and this shall be the name that he is called: HaSh-m our Righteous One" (Yirmeyahu 23:6). Since Mashi'ach will spread the honor and glory of HaSh-m, he will be called a name that reflects his mission.

77)[line 13]" ; ' ""SAVIV SHEMONAH ASAR ALEF; V'SHEM HA'IR MI'YOM 'HASH-M SHAMAH'"- "The circumference [of Yerushalayim in the future] will be eighteen thousand [Kanim (one Kaneh equals six Amos - Yechezkel 40:5)], and the name of the city from that day onward shall be 'HaSh-m -is- there'" (Yechezkel 48:35).

78)[line 14] "" ""AL TIKRI "SHAMAH" ELA "SHEMAH"- do not read "[HaSh-m]-is-there" but rather "[HaSh-m] is her name."

79)[line 16] ""OMRIM LI'FNEIHEM "KADOSH"- [the ministering angels] will say "Kadosh" before them. This refers to the praises sung to HaSh-m on a daily basis, which form the basis for the prayers of Kedushah found in Birchos Keri'as Shema, Chazaras ha'Shatz, and u'Va l'Tzion.

80)[line 20]"... ...""... V'RA'AMAH V'YASHVAH SACHTEHAH..."- "[All of the (mountainous) land (in Eretz Yisrael) will turn into a plain, from Geva until Rimon, south of Yerushalayim,] and [Yerushalayim] will be raised up [in comparison] and it will be settled in its place..." (Zecharyah 14:10).

81)[line 21]K'SACHTEHA- [its height will be] equal to [the width of] its place

82)[line 23]SABA- an old man

83)[line 23] YERUSHALAYIM KAMAISA- Yerushalayim early in its history

84)[line 25]" , ?""MI ELEH KA'AV TE'UFENAH, VECHA'YONIM EL ARUBOSEIHEM?"- "Who are these that fly like a cloud, and like doves to their cotes?" (Yeshayah 60:8). This verse is part of a prophecy concerning Yerushalayim of the future.

85)[line 26] HAI EIVAH TELASA PARSEI MIDLI- a cloud can rise as high as three Parsa'os

86)[line 28]YERUSHALAYIM- Yerushalayim [of the future]

87)[line 28]B'MIDAH- a limited size

88)[line 28]", ' ?' , ' , '""VA'OMAR, 'ANAH ATAH HOLECH?' VA'YOMER ELAI, 'LA'MOD ES YERUSHALAYIM, LIR'OS KAMAH RACHBAH V'CHAMAH ARKAH'"- "And I said, 'Where are you going?' And he replied, 'To measure Yerushalayim, to see the measure of its width and the measure of its length'" (Zecharyah 2:6). This verse relates a conversation between the prophet Zecharyah and an angel that he met while it was on a mission from HaSh-m to measure - and thereby limit - the size of Yerushalayim after the arrival of Mashiach.

89)[line 30]KERACHIM- cities

90)[line 33]" , ', - ," !"'""VA'YOMER ELAV, 'RUTZ, DABER EL HA'NA'AR HA'LAZ LEIMOR, "PERAZOS TESHEV YERUSHALAYIM ME'ROV ADAM U'VEHEMAH B'SOCHAH!"'"- "And he said to him, 'Run, speak to that lad saying, "Yerushalayim shall be settled beyond its walls due to the multitudes of people and animals within it!"'" (Zecharyah 2:8). This message was delivered by a second angel sent by HaSh-m to intercept the first one and derail his mission. The second angel asked the first to inform the prophet Zecharyah (the "lad") of the change in plans.

91a)[line 34] ELEF TAFAF GINO'OS- (a) 1000 [times] 169 (the Gematriya of TaFaF) gardens (i.e., 169,000 gardens) (RASHBAM); (b) 1000 perfectly even gardens; i.e., those that are neither too large or too small (TOSFOS DH Elef); (c) 1000 areas of gardens (as "Tafaf" refers to the area and borders of a garden; RITVA); (d) 1000 locked gardens (as "Tafaf" refers to the lock of a garden; RA'AVAD)

b)[line 35] ELEF KEFEL MIGDALIM- (a) 1000 [times] 210 (the Gematriya of KeFeL) towers (i.e., 210,000 towers) (RASHBAM); (b) 1000 towers reinforced with rods (TOSFOS DH Kefel); (c) 1000 areas of towers (as "Kefel" refers to the area and borders of a tower; RITVA); (d) 1000 locked towers (as "Kefel" refers to the lock of a tower; RA'AVAD)

c)[line 35] ELEF LITZUY BIRANIYOS- (a) 1000 [times] 146 (the Gematriya of LITZUY) palaces (i.e., 146,000 palaces) (RASHBAM); (b) 1000 areas of palaces (as "Litzuy" refers to the area and borders of a palace; RITVA); (c) locked palaces (as "Litzuy" refers to the lock of a palace; RA'AVAD)

d)[line 35] ELEF U'SHNEI SHILOH TOTAF'RA'OS- (a) 1002 [times] 345 (the Gematriya of SHILoH) mansions (i.e., 345,690 mansions) (RASHBAM); (b) 1002 areas of mansions (as "Shiloh" refers to the area and borders of a mansion; RITVA); (c) 1002 locked mansions (as "Shiloh" refers to the lock of a mansion; RA'AVAD)

92)[line 36] V'CHOL ACHAS V'ACHAS HAVYA K'TZIPORI B'SHALVASAH- and every one of [these buildings/areas] will be [as large] as Tzipori in its tranquility. Tzipori is a city in the lower Galilee, approximately midway between Tiberias and Haifa. It was the center of the Jewish settlement after the destruction of the second Beis ha'Mikdash since the leader of the nation (the Nasi), Rebbi, moved there for its fresh air due to health concerns. It became the seat of the Sanhedrin after the Sanhedrin moved there from Beit She'arim (see Kesuvos 103b, Rosh Hashanah 31b).

93)[line 37]SHEVAKIM- markets

94)[line 37] TZIKEI KEDEIRAH- a cooked dish containing ground meat mixed with spices

95)[line 37]" , [ ; ]""VEHA'TZELA'OS TZELA EL TZELA SHALOSH U'SHLOSHIM PE'AMIM..."- "And the storage compartments [in the walls surrounding the Kodesh] were stacked one atop the other thirty-three times, [and the boards that formed their roofs/ceilings were firmly anchored to the walls surrounding the House; although they were not fastened to the walls of the house" (Yechezkel 41:6). This verse is part of a vision that Yechezkel ha'Navi had seen of the third Beis ha'Mikdash. The storage compartments (TY #63) referred to were between the inner and outer walls surrounding the Heichal (TY #67) and Kodesh ha'Kodashim (TY #74). There were three chambers in the height of the walls - five such triple layers each on the north and south side, and three such layers on the west side. The walls were terraced in order support the floors/ceilings, as opposed to a system in which support beams were anchored in holes in the stones. Our Gemara infers that the Navi here also refers to the explosion in size of the city of Yerushalayim.

96)[line 38] " "?MAI "SHALOSH U'SHLOSHIM PE'AMIM"?- what is the meaning of "thirty-three times"? Our Gemara points out that this is an unusual way to describe a set number of objects; a more conventional way would be to simply give the number.

97)[line 39]D'SICHNI- from Sichni, a city north of Yodfas in the lower Galilee

98a)[line 39] ' IM SHELOSHAH YERUSHALAYIM HEN- if [the future city of] Yerushalayim will be three [times its past size]

b)[line 39] KOL ACHAS V'ACHAS YESH BAH SHELOSHIM MEDORIN L'MAILAH- each and every [house within it] will be thirty stories high

99)[line 41]MASHACH (KINYAN MESHICHAH - Ways to Acquire Moveable Objects)

(a)One who wishes to acquire an object must perform a Ma'aseh Kinyan - an action that effects the acquisition. Which actions may serve as Halachically valid Kinyanim depend on the type of object being acquired.

(b)Metaltelin (chattel; movable goods) may be acquired through one of the following actions:

1.HAGBAHAH - lifting;

2.MESHICHAH - lit. pulling, which includes causing the object to move in any way;

3.CHATZER - having the object contained within one's domain (see Mishnah, Bava Basra 42a).

4.CHALIPIN - barter;

5.MESIRAH - lit. handing over, such as the reigns of an animal or the tie-lines of a boat.

(c)Meshichah effects a Kinyan in a Reshus ha'Yachid (privately-owned area) or a Simta (semi-private area such as an alleyway), but not in Reshus ha'Rabim (public area). One accomplishes Meshichah by pulling the object toward himself or causing it to move toward himself such as through calling an animal.

(d)Amora'im disagree as to whether Kinyan Meshichah (along with Hagbahah and Mesirah) or Kinyan Kesef (a transfer of money) is the way through which the Torah requires one to acquire Metaltelin (Bava Metzia 47b). Whether it is mid'Oraisa or mid'Rabanan, however, all agree that practically it is necessary to effect a Kinyan on Metaltelin; payment for a object does not effect a transfer of ownership (ibid.).

100a)[line 41] KOL SHE'HU- lit. anything that exists; i.e., a small amount (in this case, even a Tefach or a half-Tefach- RASHBAM)

b)[line 42]KULAH- its entire [length such that the stern moves beyond the point at which the bow started]

101)[line 42]MESIRAH- see above, entry #99:b

102)[line 42]ACHZAH- if he grabbed hold of it

103a)[line 42]TELAFAH- its hoof

b)[line 42]SA'ARAH- its hair [such as its mane or tail]

c)[line 42]UKAF- a saddle

d)[line 43]SHELIF- a saddle bag

e)[line 43]PERUMBEYA- a bit

f)[line 43] ZOG SHEB'TZAV'ARAH- the bell around its neck

104)[line 43] ?KEITZAD BI'MESHICHAH?- in what manner [is a Behemah Dakah (a small domesticated animal) acquired] through Meshichah?

105)[line 44] HIKISHAH B'MAKEL- he hit it with a stick

106)[line 44]RATZESAH- it ran

107)[line 44] AKRAH YAD V'REGEL- it has lifted one foreleg and one hind leg

108)[line 45] TEHALECH MELO KOMASAH- lit. it walks the full length of its body; in this context, this means that it has lifted all four of its legs off of the ground (see Insights)

109)[line 48] B'DUCHTAH KAIMA- it remains standing in place

110)[line 48] NADAH BAH PURSA- it has moved [even] a slight amount

111)[line 50] IDACH L'MEI'AKAR KAIMA- the other [foreleg and hind leg] are in line to move (lit. be lifted off the ground)]

112)[line 51]IN- indeed [he has acquired it]

113)[last line]OSIYOS- lit. letters; a bill of debt [symbolizing the debt which a creditor wishes to sell to another]