1) [line 10] EIPOCH ANA - [perhaps] I may say the reverse!
2) [line 12] SHE'KEN CHAYAV B'ONSEHA - for it is at that time (the time that the animal is damaged) that the Shomer becomes obligated to pay for the Ones
3) [line 15] SHE'KEN CHAYAV BI'MEZONOSEHA - for it is at that time (the time that the animal is initially borrowed) that the Shomer becomes obligated to feed the animal
4) [line 16] RAV ASHI AMAR [AMAR] KERA - Rav Ashi says that the verse says
5) [line 20] ORCHEI DI'KERA HU - it is the custom of the verse (to speak in this manner, and thus nothing can be derived from it)
6) [line 24] LEIRA'OS BAH - [a case in which a person borrows an item not to actually use it, but merely] in order to be seen with it (so that people will think he is wealthy and will not refrain from selling to him on credit, -- RASHI)
7) [line 35] BEHA'HI PALGA (D'SHAILEI) [D'SHAYIL] - for that half that he (the part-owner who is now working for the borrower) lent [to the borrower, the borrower is exempt because of "Be'alav Imo"] (according to the Girsa of DIKDULEI SOFRIM #2)
8) [line 36] KINYAN PEIROS K'KINYAN HA'GUF (NICHSEI MILUG)
(a) A woman brings into her marriage two types of possessions, as follows:
1. Possessions that the wife owned before marriage, the values of which were estimated and written in the Kesuvah, to be returned to her in full upon divorce or the husband's death. These are called Nichsei Tzon Barzel ("Iron Flock Properties") because their value does not change between the time of marriage and the time of divorce or the husband's death.
2. Possessions that were not estimated and their values were not specified in the Kesuvah. Upon divorce or the husband's death, the property is returned as is, regardless of its appreciation or depreciation (or deterioration) over the years. These are referred to as Nichsei Milug ("Properties that are Plucked"), because for the duration of the marriage the husband may take ("pluck") the produce (Peiros) of these possessions (e.g. reaping the fruit of a field, or plowing with an ox). However, he may not "use up" the property itself (e.g. by digging trenches in the field or slaughtering the ox). The father, in contrast, does not have the right to the Peiros of his betrothed daughter's property (i.e. if she inherited property from her mother's relatives).
(b) Amora'im argue (see Bava Basra 136a) as to whether buying fruits that will be produced (e.g. the fruits of a tree or the slaves to which a maidservant will give birth) gives the owner of the fruits a certain amount of Halachic ownership in the object that bore the fruits. In the case of our Gemara, the question is whether or not the husband is considered the owner of the actual property since he is entitled to take the fruits that it produces.
9) [line 37] HISHA'EL LI IM PARASI - lend yourself out on my behalf [to do work] together with my cow
10) [line 41] HA'MOCHER SADEHU L'CHAVEIRO L'FEIROS - one who sells his field to someone else only for the rights to the fruits
11) [line 41] MEVI V'KOREI (BIKURIM)
(a) The Mitzvah of Bikurim consists of bringing the first fruits to emerge in one's field every year to the Beis ha'Mikdash. The verse states, "v'Hayah Ki Savo El ha'Aretz... vi'Rishtah v'Yashavta Bah... v'Lakachta me'Reishis Kol Pri ha'Adamah..." - "And it shall be that when you come to the land... and you inherit it and you settle in it. You shall take of the first fruits of the land..." (Devarim 26:1-2). Each farmer enters the Azarah (courtyard) of the Beis ha'Mikdash with his Bikurim fruit in a decorative basket. While the basket is on his shoulder, he recites the Mikra Bikurim, specific verses from Devarim (26:3, 5-10) thanking HaSh-m for taking us out of Egypt and giving us the land of Yisrael. He then places the basket of fruit at the base of the southwestern corner of the Mizbe'ach (RAMBAM Hilchos Bikurim 3:12) and bows down before HaSh-m. Afterwards, he gives the Bikurim to a Kohen (Mishnah Bikurim 3:8, RAMBAM ibid. 3:1).
(b) In order to recite the "Mikra Bilurim," the owner of the fruit must also be the owner of the land which produced the fruit.
(c) The Mitzvah of Bikurim applies only to the seven species with which the land of Eretz Yisrael was blessed (Devarim 8:8) -- wheat, barley, grapes, figs, pomegranates, olives and dates (Bikurim 1:3, RAMBAM ibid. 2:2).
(d) Kohanim eat the Bikurim within the walls of Yerushalayim b'Taharah. If a person eats them outside of Yerushalayim after the Bikurim have entered Yerushalayim (according to the Rambam, or after the Bikurim have entered the Azarah according to Rashi in Makos 18b), he receives Malkos. They must be brought back into Yerushalayim and eaten there. Similarly, a Kohen (even if he is Tahor) who eats Bikurim that are Teme'im receives Malkos (RAMBAM ibid. 3:5).
12) [line 44] APOTROPOS - (O.F. seneschal) steward, manager of the household (RASHI to Sukah 27a)
13) [line 45] HAFER LAH (HAFARAS NEDARIM) - annul for her
(a) A man has the right to annul certain vows of his wife and his young daughter, as the Torah states in Bamidbar 30:6, 9, 13-14. He accomplishes this by stating, on the day that he hears the vow, "Mufar Lach" ("[the vow] is annulled"). There is an argument among the Tana'im whether the vow must be annulled before nightfall on the day the husband/father heard it, or before 24 hours pass from when he heard it (Nedarim 77a); the former is the Halachic opinion.
(b) A father may annul his daughter's vows while she is young, starting from the age at which her vows are valid (11 years old) until she becomes a Bogeres (six months after she becomes a Na'arah by growing two pubic hairs). If the father marries her off before she becomes a Bogeres, during the period of Eirusin both the father and the husband, or "Arus," must annul the vows in order for the annulment to be effective. After the consummation of the marriage through Nisu'in, the husband may annul the vows by himself. The father no longer has rights over her vows after her marriage, even if she is divorced before becoming a Bogeres.
(c) If the father or husband is "Mekayem" the vow even before the day is over (i.e. he upholds or endorses the vow; this is also referred to as "Kiyum" or "Hakamah"), by stating "[the vow] is endorsed," he can no longer be Mefer the vow. His wife or daughter must abide by her vow. (There is a disagreement among the Poskim as to whether the wife or daughter can remove the Neder through Hataras Nedarim after Hakamah, see Insights to Nedarim 69:1:a:1.)
14) [line 46] "... ISHAH YEKIMENU V'ISHAH YEFERENU." - "... her husband may uphold it, or her husband may annul it." (Bamidbar 30:14)
15) [line 50] BAR MITZVAH HU - he is obligated in Mitzvos
16) [line 51] YAD EVED K'YAD RABO - the hand of the slave is like the hand of his master
17) [last line] BA'AL B'NICHSEI ISHTO - [what is the status of] a husband using his wife's property (NICHSEI MILUG)
See above, entry 8:a.
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