[32a - 24 lines; 32b - 34 lines]

1)[line 3]דמחזקינן ליה באבוה דהאי, דכהן הואMECHAZKINAN LEI B'AVUHA D'HAI D'CHOHEN HU- it is accepted (based upon a Chazakah) that the father of the person whose lineage is in question is a true Kohen

2)[line 4]ונפק עליה קלאNAFAK ALEI KOLA- a rumor spread about him [that he was a Ben Gerushah or a Ben Chalutzah]

3)[line 4]דבן גרושה ובן חלוצהBEN GERUSHAH U'VEN CHALUTZAH (CHALAL)

(a)The Torah (Vayikra 21:14) commands a Kohen Gadol not to marry a widow (Almanah), divorcee (Gerushah), prostitute ("Zonah" - see Background to Kidushin 77:17), or Chalalah. An ordinary Kohen (Hedyot) is permitted to marry a widow, but not any of the other women listed above. The child from one of the abovementioned unions is invalidated from the Kehunah, and is called a "Chalal." The Rabanan also prohibited all Kohanim from marrying a Chalutzah (see Background to Kidushin 45:6), and made the children of a Kohen from a Chalutzah Chalalim mid'Rabanan.

(b)A Chalal may not serve in the Beis ha'Mikdash, and according to some sources he is Chayav Misah b'Yedei Shamayim if he does (MINCHAS CHINUCH 275:5). A Chalal does not eat Terumah or the Kodshim reserved for Kohanim (Terumos 8:1), and is not restricted with regard to the women that he is allowed to marry. Chalalim are not prohibited from coming into contact with corpses. Chalalim are not considered Kohanim with regard to the other privileges and restrictions pertaining to Kohanim, as well.

(c)A widow, divorcee, or prostitute who has relations with a Kohen Gadol, or a divorcee or prostitute who has relations with a regular Kohen, becomes a "Chalalah." Female children born through such a union are also Chalalos. Also, any Jewish woman who has relations with a Chalal becomes a Chalalah (even though she is permitted to have relations with him).

(d)A Chalalah is prohibited to marry a Kohen. If she does marry (and have relations with) a Kohen, the Chalalah and the Kohen are punished with Malkos. A Chalalah may not eat Terumah. Although a Jewish woman who has living children from a Kohen normally eats Terumah, if she becomes a Chalalah she may no longer eat Terumah. Similarly, although the daughter of a Kohen normally eats Terumah until she becomes married to a non-Kohen, if she becomes a Chalalah she may no longer eat Terumah (Yevamos 69a).

(e)There is a Mitzvas Aseh for a Kohen Gadol to marry a Besulah (Vayikra 21:13). If he transgresses this Aseh and marries a Be'ulah (who is not an Almanah), the Tana'im argue as to whether the woman becomes a Chalalah and whether the child is a Chalal.

4)[line 9]מצטרפין עדותMITZTARFIN EDUS- we combine the testimonies [of the two witnesses who claimed that he is a valid Kohen]


5)[line 1]שטרא זייפאSHETARA ZAIFA- a forged document

6)[line 1]גחין, לחיש ליה לרבהGACHIN, LACHISH LEI L'RABAH- he bent over and whispered to Rabah

7)[line 2]שטרא מעליאSHETARA MA'ALYA- a valid document

8)[line 3]ואירכסIRKAS- it got lost

9)[line 3]אינקיט האי בידאי כל דהוINKIT HAI B'YADAI KOL DEHU- if I will at least hold this in my hand. I.e. use this to support my claim in Beis Din

10)[line 7]חספא בעלמא הואCHASPA B'ALMA HU- it is merely a potsherd, i.e. it is valueless

11)[line 8]דמסיקנא בךD'MASIKNA VACH- [a debt of money] that I hold against you

12)[line 20]ערבאARVA (AREV - a guarantor of a loan)

(a)An Arev is a guarantor for a loan who accepts upon himself to pay back the loan instead of the borrower, under certain circumstances.

(b)There are different levels of guarantors. A normal guarantor only has to pay back the loan if the borrower cannot pay. In the case of an Arev Kablan, the lender may approach the Arev Kablan to pay even if the lender has not yet asked the borrower to pay. The Halachah of our Gemara applies either to an Arev Kablan or to a normal Arev in a case where the Malveh stipulated that he has the right to decide from whom he wished to collect the debt.

13)[line 28]הדרת אוזפתינהו מינאיHADRAS OZAFTINHU MINAI- you in turn borrowed the money from me (as a new loan)

14a)[line 30]שייפיSHAIFEI- worn down

b)[line 30]וסומקיSUMKEI- [the copper of the coins became overly] red (invalidating them as legal tender)

15)[line 30]אכתי איתיה לשעבודא דשטראAKATI ISEI L'SHI'ABUDA DI'SHTARA- the obligation created by the document is still in existence

16a)[line 31]נפק עליה קלאNAFAK ALEI KALA- a rumor circulated regarding him

b)[line 31]דקא אכיל ארעא דיתמיD'KA ACHIL AR'A D'YASMEI- that he was profiting from land belonging to orphans

17a)[line 32]אימא לי, איזיEIMA LI, EIZI- Tell me, my close friend (MAHARSHAL to Bava Metzia 70a)

b)[line 32]גופא דעובדא היכי הוה?GUFA D'UVDA HEICHI HAVAH?- what were the details of this incident?

18)[line 33]במשכונתאMASHKONTA - A Security that is used to Repay the Loan

(a)A creditor may insist upon receiving land as a security (Mashkon) before extending a loan. While he may not utilize this security for his own benefit while waiting for repayment, due to the prohibition against charging interest (Ribis), he may arrange to derive benefit from it while subtracting from the loan as he does so. The most ideal type of arrangement - because it least resembles Ribis - is a "Mashkanta d'Sura." The Mashkon that was prevalent in Sura is one in which the document detailing the loan states that when a certain number of years/harvests are up, then the land returns to its owner with no money owed. The reason why this terminology is preferable is that it appears to describe a sale rather than a loan. As such, one cannot possibly draw the mistaken conclusion that it is permitted to charge interest. Even if the amount subtracted from the loan is less than the average annual value of the crop, this is not Ribis since there is an element of risk involved; namely, that the entire crop may fail due to weather, disease, or the like (Bava Metzia 67b; see there also Tosfos DH b'Mishlam.).

(b)The RASHBAM on our Gemara explains that Rava bar Sharshum had loaned money to the deceased father of the orphans in question, and had received a field as a Mashkanta d'Sura. Before he had died, Rava bar Sharshum had already worked the field for three years.

19)[last line]נקיטנאNEKITNA- I was holding