[133a - 27 lines; 133b - 36 lines]
1)[line 1]אילו הדר קני, מי לא שקלא?!ILU HADAR KANI, MI LO SHAKLA?!- If he (the husband) would have acquired [new property] again, would she not take it [for her Kesuvah]?! (Now, too, that one of his daughters died, and he inherited the property from her which he had originally given to her as a gift, the wife should be able to take that property for her Kesuvah!)
2)[line 6]מיגו דנחתא לדיקלא, נחתא נמי לכולהו ניכסיMIGO D'NACHASA L'DIKLA, NACHASA NAMI L'CHULHU NICHSEI- since she relied on [collecting] the date-palm tree, she relied [on collecting] all of the property (even the property that the man gave to his sons)
3)[line 9]גנבא גנובי למה לך?GENAVA GENUVEI LAMAH LACH?- Why do you say your ruling in a sneaky fashion, "like a thief," as if it is agreed upon by all of the Tana'im? Say openly that you rule like Rebbi Yochanan ben Berokah!
4)[line 12]שמעתתיךSHEMA'ATSICH- your teaching
5)[line 13]כי הא קאמרתKI HA KA'AMART- like this you meant to say
6)[line 14]נכסיה למאן?NICHSEI L'MAN?- His (your) property [should be given] to whom?
7)[line 14]אלא למאן?!ELA L'MAN?!- Rather to whom [should it be given]?!
8)[line 17]למאי הלכתא?L'MAI HILCHESA?- For what [difference] is this ruling (whether he receives the property as a gift or as an inheritance)?
9)[line 18]אלמנתו נזונית מנכסיוALMENASO NIZONIS MI'NECHASAV - his widow is supported from his property (MEZONOS HA'ALMANAH VEHA'BANOS)
(a)As long as they are married, a husband must provide his wife with Mezonos (sustenance). According to some Tana'im, this obligation is mid'Oraisa and is learned from the verse "שְׁאֵרָהּ... לֹא יִגְרָע" "She'erah... Lo Yigra" (Shemos 21:10). Other Tana'im maintain that the obligation to provide one's wife with Mezonos is only mid'Rabanan. It is one of the Tena'ei Kesuvah (stipulations of the Jewish marriage contract) which are imposed by Beis Din upon every Jewish man and wife (Kesuvos 47b, see Background to Gitin 48:24). Another Tenai Kesuvah is that after he dies, his daughters must be allowed to live in the house in which he lived, and must be provided for by his household, until they become married.
(b)If he dies before his wife, his wife must also be allowed to live in the house in which he lived, and must be provided for by his household (with Mezonos) until she remarries. (This stipulation was only made in Yerushalayim and the Galil. In Yehudah, the heirs reserved for themselves the right to give her the value of her Kesuvah and have her find herself a new home.) (Mishnayos Kesuvos 4:7-12)
10)[line 20]מיגרע גרעא?!MIGRA GAR'A?!- Should she lose out (if her husband gives his property as a gift, and not as an inheritance, to someone else)?!
11)[line 21]במתנה דרבנןB'MATANAH D'RABANAN- regarding a gift which is [binding only] because of a Rabbinic enactment [the widow should certainly be able to collect her support from the recipient of the gift]. (The gift given by her husband was a Matnas Shechiv Mera, a gift given by a dying man through making a verbal statement (and not through a written document). The Chachamim instituted that a Shechiv Mera may effect a Kinyan and transfer his property by simply requesting verbally that the transfer take place (see Background to Kidushin 26:28).)
12)[line 25]וירושה אין לה הפסקYERUSHAH EIN LAH HEFSEK- an inheritance has no termination; once a person inherits property, that property is then inherited by his children when he dies and the line of inheritance is not discontinued.
13)[line 26]והא אַפְסְקָהּ?V'HA AFSEKAH!?- But he himself (the benefactor) terminated the gift (by stipulating that the gift be given to the second recipient when the first recipient dies)!?
14)[last line]ורחמנא אמר אין לה הפסקV'RACHMANA AMAR EIN LAH HEFSEK- and the Torah says that it has no termination. Since his condition (to give his property as a gift) contradicts the Torah's law (that it is an inheritance), the condition is annulled and the action (the giving of the property to the first recipient) is upheld (see Background to Bava Basra 126:17).
15)[line 4]דייני דחצצתא הכי דייניDAYANEI D'CHATZATZTA HACHI DAINEI- (a) compromising judges (who do not know the law and therefore always rule that the money in doubt should be divided among the litigants) judge in this manner (RASHBAM); (b) judges of the grave (who, like dead people, do not know anything) judge in this manner (RABEINU CHANANEL cited by RASHBAM; see CHIDUSHEI RAV GEDALYA LIFSCHITS)
16)[line 6]אכסיףICHSIF- he (Rav Ilish) was embarrassed
17)[line 6]קרי עליהKARI ALEI- he (Rava) pronounced about him (Rav Ilish, in order to comfort him)
18)[line 6]"אֲנִי ה', בְּעִתָּהּ אֲחִישֶׁנָּה""ANI HASH-M, B'ITAH ACHISHENAH"- "I am HaSh-m, at its time I will expedite it." (Yeshayah 60:22) - This verse refers to the redemption. Rava comforted Rav Ilish by reading this verse (a) and implying that Rav Ilish is such a great Tzadik that HaSh-m brought redemption to Rav Ilish by preventing him from making a mistaken ruling (by having Rava correct him before he issued his ruling) (RASHBAM), or (b) telling Rav Ilish that when he reaches the age of 40 and becomes fit to issue Halachic rulings, HaSh-m will speedily grant him wisdom (RABEINU CHANANEL cited by RITVA; see Hagahos to the Ritva, who explains that according to this explanation, Rav Ilish though that attaining wisdom at the age of 40 (as the Mishnah in Avos says) was a natural, gradual process that culminates at that age, and he was distraught that he was nearing that age and made such a mistake. Rava comforted him by pointing out that the attainment of wisdom at the age of 40 is not necessarily a natural process, but a miraculous phenomenon, and thus he, Rav Ilish, will still be able to attain wisdom when he reaches 40.)
19)[line 7]הכותב את נכסיו לאחריםHA'KOSEV ES NECHASAV L'ACHERIM- one who writes his property [as a gift] to others
20)[line 8]והניחHINI'ACH- and he left out [his sons]
21)[line 9]אין רוח חכמים נוחה הימנוEIN RU'ACH CHACHAMIM NOCHAH HEIMENU- (a) the spirit of the Sages is not pleased with him (RASHBAM here, RASHI to Bava Metzia 48a); (b) (alt. אין רוח חכמה EIN RU'ACH CHOCHMAH...) the spirit of wisdom does not rest within him (RASHI to Bava Kama 94b and DIKDUKEI SOFERIM there; see TOSFOS YOM TOV to Avos 3:10)
22)[line 10]נוהגים כשורהNOHAGIM KA'SHURAH- acting properly
23)[line 14]עיליתא דדינריILISA D'DINAREI- an attic (or utensil - RITVA) full of [gold] coins, i.e. a huge sum of money
24)[line 14]קם אקדשהKAM, AKDESHAH- he arose and consecrated [all of the money to Hekdesh (see Background to Bava Basra 97:9)]
25)[line 14]אזיל נסיב בת גאדיל כלילי דינאי מלכאAZIL NASIV BAS GADIL KELILEI D'YANAI MALKA- he went and married the daughter of the person who prepared (lit. braided - it is possible that kings wore crowns of braided gold thread) crowns for King Yanai (RABEINU GERSHOM)
26)[line 15]אולידה דביתהוOLIDAH DEVIS'HU- his wife gave birth
27)[line 16]זבין לה ביניתאZAVIN LAH BINISA- he bought her a fish (to eat)
28)[line 16]קרעהKAR'AH- he cut it open
29)[line 16]אשכח בה מרגליתאASHKACH BAH MARGELISA- he found in it a pearl (or jewel)
30)[line 17]לא תמטייה למלכאLO SEMATYEI L'MALKA- do not bring it to the king (to sell it to him for use in his crowns)
31)[line 17]דשקלי לה מינך בדמי קליליD'SHAKLEI LAH MINACH BI'DEMEI KELILEI- because they will take it from you for a cheap price
32)[line 18]גזבריGIZBAREI- treasurers of Hekdesh
33)[line 19]ולא תשיימה אתV'LO SESHAIMAH AT- and you should not assess its value
34)[line 19]דאמירתו לגבוה כמסירתו להדיוטAMIRASO L'GAVO'AH, K'MESIRASO L'HEDYOT
The act of proclaiming something as Hekdesh accomplishes the same thing as physically handing something over to a private citizen (i.e. through speech one can make a Kinyan to Hekdesh). (Hence, if the person were to assess the value of the stone himself, his assessment would be binding and he would not be able to take more money in exchange for the jewel if it turns out that his assessment of the jewel's value was too low.)
35)[line 20]שמוה בתליסרי עליאתא דדינריSHAMUHA BI'TLEISEREI ILYASA D'DINAREI- they assessed it to be worth thirteen attics (or utensils - RITVA) of [gold] Dinerin
36)[line 24]הכניס אחתHICHNIS ACHAS- he brought in one [attic-full of Dinerin as a contribution to Hekdesh]
37)[line 26]מכלל דשפיר עבדMI'CHELAL D'SHAPIR AVAD- this implies that he acted properly
38)[line 28]מהא ליכא למשמע מינהME'HA LEIKA L'MISHMA MINAH- from this we cannot infer anything
39)[line 28]מאי הוי עלה?MAI HEVI ALAH?- What is the conclusion with regard to this (do the Rabanan argue with Raban Shimon ben Gamliel or not)?
40)[line 30]שיננאSHINENA- well-learned person
41)[line 30]לא תיהוי בי עבורי אחסנתאLO SEHEVEI B'ABUREI ACHSANTA- do not get involved in a case where a father transfers his inheritable assets from one son to another
42a)[line 31]מברא בישאBARA BISHA- a wicked son
b)[line 31]לברא טבאBARA TAVA- a righteous son
43)[line 33]ליונתן בן עוזיאלYONASAN BEN UZIEL- one of the eighty students of Hillel ha'Zaken. The Gemara (Bava Basra 134a) relates that he was the greatest of all of the students (or the greatest of the "Beinonim" among the students).
44)[line 35]בא עליו שמאי במקלו ותרמילוBA ALAV SHAMAI B'MAKLO V'SARMILO- he came upon him (to argue with him and rebuke him) with his staff and his leather pouch (see Background to Bava Metzia 41:12)