[27a - 55 lines; 27b - 47 lines]
1)[line 1]התגרTAGAR- merchant
2)[line 5]דשןDASHAN- threshed them
3)[line 5]איסמיהISAMYEI?- Should I remove it [from my compilation of Beraisa'os]?
4)[line 8]השמלהSIMLAH- garment
5)[line 13]"[לֹא תִרְאֶה אֶת שׁוֹר אָחִיךָ אוֹ אֶת שֵׂיוֹ נִדָּחִים וְהִתְעַלַּמְתָּ מֵהֶם הָשֵׁב תְּשִׁיבֵם לְאָחִיךָ... וְכֵן תַּעֲשֶׂה לַחֲמֹרוֹ וְכֵן תַּעֲשֶׂה לְשִׂמְלָתוֹ וְכֵן תַּעֲשֶׂה לְ]כָל אֲבֵדַת אָחִיךָ [אֲשֶׁר תֹּאבַד מִמֶּנּוּ וּמְצָאתָהּ לֹא תוּכַל לְהִתְעַלֵּם]""[LO SIR'EH ES SHOR ACHICHA, O ES SE'YO NIDACHIM, V'HIS'ALAMTA MEHEM; HASHEV TESHIVEM L'ACHICHA... V'CHEN TA'ASEH LA'CHAMORO V'CHEN TA'ASEH L'SIMLASO V'CHEN TA'ASEH L']CHOL AVEIDAS ACHICHA [ASHER TOVAD MIMENU U'MTZASAH, LO SUCHAL L'HIS'ALEM]"- "[You shall not see the bull of your brother or his sheep cast off, and hide yourself from them; you must certainly return them to your brother... In like manner shall you do with his donkey; and so shall you do with his garment; and with] every lost thing of your brother's, [which he has lost, and you have found, shall you do likewise; you may not hide yourself.]" (Devarim 22:1, 3)
6a)[line 16]הני מילי בעדים דגופהHANEI MILEI B'EDIM D'GUFAH- that is, if Simanin are not d'Oraisa
b)[line 16]וסימנין דגופהV'SIMANIN D'GUFAH- that is, if Simanin are d'Oraisa (see TOSFOS DH b'Edei)
7)[line 17]דאוכףD'UKAF- of [its] pack saddle
8a)[line 20]לגיזת זנבוGIZAS ZENAVO- the shearing of the tail hairs
b)[line 20]לגיזותיוGIZOSAV- its shearing; fleeces
9)[line 22]חמור דבור לרבי יהודהCHAMOR D'VOR L'REBBI YEHUDAH- the word "חמור" "Chamor" written in the verse (Shemos 21:33) that discusses the damages incurred from the digging of a pit. The Rabanan learn that the word "Chamor" limits the liability of the one who dug the pit; he is not obligated in damages to utensils. Rebbi Yehudah learns from the extra word "או" "O" that the one who dug the pit is obligated in damages to utensils, and as such, the word "Chamor" is unnecessary (see Bava Kama 53b- 54a).
10)[line 23]ושה דאבידהV'SEH D'AVEIDAH- and the word "שה" "Seh" written in the verse (Devarim 22:1, "Seyo") that discusses the Mitzvah to return a lost object
11)[line 24]לגלליםGELALIM- excrement
12)[line 37]משמעות דורשיןMASHMA'US DORSHIN- the implication of the verse regarding how to learn the Halachah; i.e. which verse teaches the Halachah
13a)[line 49]פרוטה שהוזלהPERUTAH SHE'HUZLAH- a coin or an object that was worth only a Perutah at the time that it was lost that went down in value before it was found
b)[line 51]פרוטה שהוקרהPERUTAH SHE'HUKRAH- a coin or an object that was worth less than a Perutah at the time that it was lost that went up in value until it was worth a Perutah before it was found
14)[last line]סימנין דאורייתא או דרבנןSIMANIN D'ORAISA O D'RABANAN (SIMANIN)
(a)There are certain instances where the Torah requires proof of identity, for example, in order to reclaim a lost object, or to identify a dead man and permit his wife to remarry. There is an argument as to whether Simanin ("signs" - identifying features) are considered a valid proof on a d'Oraisa level (Simanin d'Oraisa) or not (Simanin Lav d'Oraisa or Simanin d'Rabanan) in these instances.
(b)The Simanin under discussion are not general signs (e.g. the color of the clothes of the deceased), nor very specific signs (e.g. the lost Get had a hole next to the third letter Alef). The former certainly is not accepted as proof, while the latter certainly is accepted (see Insights to Yevamos 120:1). The Simanin under discussion are signs that lie in between these extremes.
15)[line 9]כדי נסבאKEDI NASVAH- they were mentioned unnecessarily (i.e. Simanin are not learned directly from the verse, but rather the verse is only an Asmachta for them)
16)[line 14]אין מעידין אלא על פרצוף הפנים עם החוטםEIN ME'IDIN ELA AL PARTZUF HA'PANIM IM HA'CHOTEM
See above, entry #14. When identifying a dead man, the witnesses can only testify that he died if they saw and recognized his facial features, including his nose.
17)[line 16]ובכליוKELAV- his clothing
18a)[line 17]דארוךD'AROCH- that he was long (i.e. tall)
b)[line 17]וגוץGOTZ- short
19)[line 18]דחיישינן לשאלהD'CHAISHINAN L'SH'EILAH- for we suspect that he borrowed the clothes
20)[line 20]לא (שאולי) [משאלי] אינשי אוכפאLO SHE'ULEI INSHEI UCHPA- people do not (borrow) [lend out] pack saddles
21)[line 21]דמסקב ליה לחמראD'MESAKEV LEI L'CHAMRA- (O.F. redois(s)ier - to wound; to graze) because [unless they are made to order] they injure the donkey
22)[line 22]בחיורי ובסומקיB'CHIVREI UV'SUMKEI- referring to white or red (two common colors) clothes
23)[line 23]בכיסB'KIS- onto a money bag
24)[line 23]בארנקיARNEKI- a change purse or money bag
25)[line 23]ובטבעתTABA'AS- a ring
26)[line 27]משום דמסמניMISHUM D'MESAMNEI- (lit. because they signify [a bad turn of events]) people are superstitious and do not lend out their purse or money bag because they feel that this signifies that they will incur a financial loss
27)[line 28]משום דמזייףMISHUM D'MEZAYEIF- a person suspects that his signet ring will be copied illicitly
28)[line 28]השומאSHUMA- (O.F. verrue) a wart
29)[line 31]שומא מצויה בבן גילוSHUMA METZUYAH B'VEN GILO- identical moles are commonly found on a ben Gil (someone who is born on the same day and under the same Mazal).
30)[line 36]סימן מובהקSIMAN MUVHAK- a very specific identifying mark that is proof without a doubt
31)[line 43]אחד הלֹּוֶה משלשה, יחזיר ללוהECHAD HA'LOVEH MI'SHELOSHAH; YACHZIR LA'LOVEH- if a person borrows money from three different creditors, [and a person finds the three loan documents (that are Mekuyamim - Daf 20b) together,] he must return them to the debtor. (They are obviously loans that were repaid and the documents were returned to the debtor, who subsequently lost them.)
32)[line 44]שלשה שלוו מן האחד, יחזיר למַּלְוֶהSHELOSHAH SHE'LAVU MIN HA'ECHAD; YACHZIR LA'MALVEH- if three people borrowed money from one creditor, [and a person finds the three loan documents (written by three different scribes - Daf 20b) together,] he must return them to the creditor. (They are obviously loans that were not repaid and the documents were lost by the creditor.)
33)[line 46]ש"מ (שמע מינה), מִלֹּוֶה נפולSHEMA MINAH: MI'LOVEH NAFUL- we therefore conclude that they fell from the Loveh