BAVA BASRA 161 (8 Tamuz) - The Zechus of today's Dafyomi study is dedicated to the memory of Dr. Moshe Gottlieb z'l, who healed the sick of Jerusalem and Israel with Chesed, on the day of his Yahrzeit. Dedicated by his loving wife, children and grandchildren.

[161a - 16 lines; 161b - 12 lines]

1)[line 1]מחק, פסול, ואף על פי שמקויםMECHAK: PASUL, V'AF AL PI SHE'MEKUYAM- (lit. erased: [the document is] invalid, even if it the erasure is validated) when an addendum or correction is added on an erasure in a document, even if the scribe then notes the erasure in the last line of the document, prior to the words "Sharir v'Kayam" and the signatures of the witnesses, the document is invalid

2)[line 5]ומחתים סהדי יתירי מאבראיU'MACHTIM SAHADEI YESEIREI ME'ABRA'I- (a) and he will forge the signatures of more witnesses on the reverse of the additional information. (These signatures will not be validated (Kiyum); he will claim that he need not validate them because they were just additional witnesses that are not necessary for the validity of the document] (RASHBAM); (b) these words do not appear in the Girsa of RABEINU CHANANEL, who explains that the person claims to have left room for additional witnesses but to have found none to use. (The document is not a "Get Kere'ach" - see Background to Gitin 86:18 - because it does fulfill the requirement to have as many witnesses as seams.)

3)[line 6]אנא, לרבות בעדים הוא דעבדיANA, L'RABOS B'EDIM HU D'AVDEI- I did it with the intention of adding many witnesses to my Shtar (see previous entry)

4a)[line 7]מי סברתMI SAVRAS...- Why do you assume (according to Rebbi Yirmeyah bar Aba)

b)[line 7]עדים כסדרן חתימיEDIM K'SIDRAN CHASIMEI?- (lit. witnesses sign in order, i.e. in an orderly fashion) that witnesses sign on the reverse side of the document exactly according to the layout of the words on the face of the document?

5)[line 8]ממטה למעלה חתימיMI'MATAH L'MA'ALAH CHASIMEI- [actually,] they sign from the bottom [of the document] towards the top (perpendicular to the layout of the words on the face of the document)

6)[line 9]מתרמיא ריעותיהMISRAMYA REI'USEI- it may happen that there will be something (a condition or time limit) to his detriment (to the detriment of the person who holds the Shtar)

7)[line 9]וגייז ליהV'GAYIZ LEI- and he will cut it off

8)[line 10]וגייז ליה ל"ראובן" בהדיה, ומתכשר ב"בן יעקב עד"V'GAYIZ LEI L'REUVEN B'HADEI, U'MISKASHER B'VEN YAKOV ED- and he will also cut off "Reuven" (the first name of the witness) along with it (the line to his detriment), and the document will be valid because of the signature "Ben Yakov, the witness"

9)[line 12]דכתיב "ראובן בן" בחד דראD'CHESIV "REUVEN BEN" B'CHAD DARA - "Reuven ben" is written on one line; that is, since the witness signed perpendicular to the layout of the words on the face of the Shtar, the letter "Reish" at the beginning of the word "Reuven" and the letter "Beis" at the beginning of the word "Ben" are on the same line, i.e. the last line of the Shtar. TOSFOS, according to the emendations of the BACH, explains that the word "Ben" is written with very wide letters, to take up the same amount of space as the word "Reuven," as follows:

                                  XXX       X
                                  XXX  XXXXXX

                           XXX    XXX    XXXX
                           XXX    XXX
                           XXX    XXX    XX XX
                           XXX    XXX      X
                           XXXXXXXXXX    XX XX
                           XXX              X
                           XXX              X
                           XXX           XXXX

10)[line 12]ו"יעקב עד" עלוויהV'YAKOV ED ILAVEI- and "Yakov Ed" above it (since we are dealing with the instance that he started to sign from the bottom of the reverse side of the Shtar, the words "Yakov Ed" will be higher up on the back of the Shtar than "Reuven ben")

11)[last line]חתימות ידאCHASIMUS YADA- handwriting


12)[line 1]בשמיה דאבוה חתםBI'SHEMEI D'AVUHA CHASAM- he signed with his father's name

13)[line 2]לא שביק אינישLO SHAVIK INISH- a person does not leave out

14)[line 3]סימנא בעלמא הוא דשוויהSIMANA B'ALMA HU D'SHAVYEI- perhaps he made it (the letters of his father's name) a [unique] symbol [with which he signs documents]

15)[line 4]רב צייר כווראRAV TZEYAR KAVRA- Rav drew a fish

16)[line 4]חרותאCHARUSA- a palm branch

17)[line 5]סמ"ךSAME"CH- the letter "Samech"

18)[line 5]עי"ןAYI"N- the letter "Ayin"

19)[line 6]מכותאMAKUSA- (a) the mast of a ship (RASHBAM, RASHI to Gitin 87:12); (b) the sail of a ship (RASHI to Gitin 36a); (c) a ship (ARUCH)

20)[line 6]לא חציף אינישLO CHATZIF INISH- a person is not so brazen

21)[line 8]שאין עדיו כלין בשיטה אחתSHE'EIN EDAV KALIN B'SHITAH ACHAS- the witnesses of which do not end (or begin) on one line, i.e. the last line at the point on the reverse side of the Shtar on which the text ends

22)[line 10]כל המחקיןKOL HA'MACHAKIN- all erasures

23)[line 11](ודין) קיומיהון(V'DEIN) KIYUMEIHON- (and these are) their validations (the RASHBAM is not Gores the word "v'Dein")

24)[line 11]שיחזור מענינו של שטר בשיטה אחרונהSHE'YACHZOR ME'INYANO SHEL SHTAR B'SHITAH ACHARONA- to repeat [only] the content of the Shtar in the last line [of the Shtar], i.e. without adding any new details