[6a - 22 lines; 6b - 24 lines]
1)[line 8]והא מפני שהוא יד לקרבן קתניV'HA MIPNEI SHE'HU YAD L'KORBAN KETANI- according to the RAN, the Gemara originally thought that the expression "Harei Zeh" does not carry a connotation of Neder, since it implies that the object under discussion is changing status, and not just becoming Asur (e.g. it is becoming Hefker or Tzedakah). The Gemara refutes that by pointing out that the Beraisa implies that "Harei Hu" is not even valid to make a Neder in which one compares the object of the Neder to a Korban. Such a Neder would cause a change in the status of the object (just as Hekdesh does). See also Insights.
2)[line 17]הדר ביהHADAR BEI- he changed his opinion
3)[line 8]ואת חזאיV'AT CHAZA'I- and you shall stand by and watch
4)[line 13]חדא מגו מאי דסבירא ליה לשמואל אמר ליה לאבייCHADA MIGO MAI D'SEVIRA LEI LI'SHMUEL AMAR LEI L'ABAYE- Rav Papa asked Abaye a question about one [opinion] out of the many that Shmuel holds [in which it seems obvious that Shmuel rules that there is a Yad for Kidushin. Rav Papa, however, is in doubt (TOSFOS)]
The corner, or end, of the harvest must be left in the field for the poor, as it states, "Lo Sechaleh Pe'as Sadecha Liktzor... le'Ani vela'Ger Ta'azov Osam" - "Do not completely harvest the corner of your field... you shall leave them (the gifts of Pe'ah, Leket, Olelos and Peret) for the poor and the stranger." (Vayikra 19:9-10)
6)[line 16]אוגיאUGYA- garden bed
7)[line 18]... מכללMI'CHELAL...- Does this imply...