[70a - 47 lines; 70b - 26 lines]
1)[line 3]אף על גב דאמרי ליה קני על מנת להקנותAF AL GAV D'AMRI LEI KENI AL MENAS L'HAKNOS- even though the other members of the Chatzer say to one of the two, "Acquire our Reshus in order to transfer it to the second." (One might have mistakenly thought that with this they appointed him to be a Shali'ach - RASHI.)
2)[line 12]אבל לא אחד שעירב נותן רשותו לאחד שלא עירבAVAL [LO] (EIN) ECHAD SHE'IREV NOSEN RESHUSO L'ECHAD SHE'LO IREV- i.e. this is pointless as the other member(s) of the Eruv remain, and therefore the Reshus is still divided
3)[line 18]בהדי מאן עירבB'HADI MAN IREV- with whom did he make an Eruv?
4)[line 24]מידי איריא? הא כדאיתא והא כדאיתאMIDI IRYA? HA KED'ISA V'HA KED'ISA- is this a refutation? This [case] is unique unto itself, and the other is unique unto itself.
5)[line 27]לשנים אין לאחד לאL'SHENAYIM IN L'ECHAD LO- the Gemara infers from these words that this Bitul is valid only if they nullify in favor of both of those who made an Eruv; to nullify to only one would not suffice. If this is true, the only way to understand the previous ruling would be to say that one of the contributors to the Eruv had died. We see that each case has its own unique parameters.
6)[line 33]ולא גזור זימנין דאיתיהV'LO GAZUR ZIMNIM D'ISEI- [the Chidush according to Rabah is that] they did not decree [in such a case that the Eruv is invalid because of] a similar situation in which he (i.e. the other Eruv member) is alive
7)[line 37]לרבה תנא סיפא לגלויי רישאL'RABAH TANA SEIFA L'GELUYEI A'REISHA- see #5 above
8)[line 42]לאביי תנא סיפא לגלויי רישאL'ABAYE TANA SEIFA L'GELUYEI REISHA- that is, to stress that in every case of the Beraisa, all of the mentioned characters are alive throughout
9)[line 45]כיון דבעידנא דבטילKEIVAN DEB'IDNA D'BATIL...- see Background to 69:21
10)[last line]קני על מנת להקנותKENI AL MENAS L'HAKNOS- see #1 above
11)[last line]יורשYORESH- (lit. an inheritor) one whose father did not join in the Eruv, and then died on Shabbos
70b----------------------------------------70b
12)[line 4]יורש כרעיה דאבוה הואYORESH, KAR'EI D'AVUHA HU- (lit. an inheritor is the foot of his father) a son takes the place of his father
13)[line 11]ונסתם הפתח... חלוןV'NISTAM HA'PESACH... CHALON- an Eruv is able to join two Chatzeros only when they are open to each other (66a)
14)[line 15]והקיפום נכרים מחיצהV'HIKIFUM NOCHRIM MECHITZAAH- see Background to 67:7
15)[line 16]זה הכללZEH HA'KLAL- the words "Zeh ha'Klal" appear only once at the beginning of the Beraisa, but they modify both of the statements which follow
16)[line 16]מת נכרי בשבתMES NOCHRI B'SHABBOS- see Background to 67:10
17)[line 17]חוץ ממבטל רשותCHUTZ MI'MEVATEL RESHUS- that is, the Gemara infers that an heir cannot be Mevatel Reshus since, if he could, the Beraisa would have mentioned so specifically. This seems to contradict the opinion of Rav Nachman (RASHI). Alternatively, the Gemara is coming from the opposite direction. When the Beraisa states that it is permitted to be "Mevatel Reshus" even when it could not have been done before Shabbos, the implication is that even an heir may be Mevatel Reshus, although he did not own the property before Shabbos. This seems to contradict the opinion of Shmuel, who does not allow an heir to be Mevatel Reshus. According to this understanding, the words "Ihu In Yoresh Lo" do not appear in the Gemara (see BACH). (TOSFOS, based on RABEINU CHANANEL. See Insights.)
18)[line 20]מבעוד יום אוסרMI'BE'OD YOM OSER- since the Eruv has not yet taken hold, and even a storage house belonging to someone else in a Chatzer disrupts the Eruv if the owner does not contribute towards it (72b)
19)[line 21]משחשיכה אינו אוסרMISHE'CHASHECHA EINO OSER- since at the beginning of Shabbos it was permitted to carry in this Chatzer (see Gemara line 7 above)
20)[line 21]ואחד מן השוקECHAD MIN HA'SHUK- that is, one who has a house in the same Chatzer
21)[last line]במגורה אחתMEGURAH ACHAS- (a) a granary which has numerous rooms opening into a communal Chatzer (RASHI, RABEINU CHANANEL); (b) a single room (RABEINU CHANANEL)
22)[last line]ומת גרU'MES GER (KINYAN B'NICHSEI HEFKER)
(a)When a Jew dies, his closest relatives inherit his estate (according to the hierarchy established by the Torah as recorded in Bamidbar 27:8-11). Since all Jews are related to each other (through Yakov Avinu and his sons), every Jew must have at least one heir. A convert, however, may possibly have no heirs (since his Nochri relatives do not inherit his estate). When a convert dies without heirs, his estate becomes Hefker (ownerless). The first person who takes possession of his belongings becomes their owner.
(b)In order to take possession of the estate of a convert who dies without any heirs, one must make a Ma'aseh Kinyan (a formal, Halachically-binding act of possession), as one must whenever taking possession of items that are Hefker. The forms of Ma'aseh Kinyan that may be used to acquire Metaltelin (movable goods) of Hefker are:
1.Hagbahah - lifting the item;
2.Meshichah - (lit. pulling), i.e. causing the item to move;
3.Chatzer - bringing the item into his domain;
(c)The only form of Ma'aseh Kinyan that may be used to acquire Mekarka'in (real estate) of Hefker is Chazakah - performing an act that is normally performed by an owner.
1.Examples of Chazakah are Na'al (locking), Gadar (fencing in), and Paratz (making a breach in a fence to create an entrance), or any act that is done to enhance the land, such as digging to improve a field and the like (Mishnah Bava Basra 42a).