Mishnah: [If one vowed] from a house, the Aliyah (second story) is permitted.

Explanation: R. Meir holds that an Aliyah is not included in 'Bayis'. Rabanan disagree, and hold that Aliyah is included in 'Bayis'.

Distinction: However, They agree that if one vowed from an Aliyah, he is permitted the house.

Mishnah: Dargesh (a kind of bed).

Explanation: The Gemara will explain this.

Mishnah: He may enter its Techum. (pertains to Amud B)

Explanation: This is within 2000 Amos near the city.

Mishnah: Its Ibur (70 Amos and a remainder close to the city).

Translation: 'Ibur' means 70 Amos and a remainder close to the city.

Mishnah: From the Agaf (threshold) or further in.

Explanation: From where the door closes and inside. What stands outside when the door is locked, he is permitted.

Mishnah: In a house.

Explanation: That is written about Tzara'as of houses "in a house of the land of your inheritance."

Version #1: This is the text in Seforim.

Objection (Tosfos): This text is wrong, for it says oppositely in Toras Kohanim, "b'Kiros ha'Bayis v'Lo b'Kiros ha'Yetzi'a" (a Yetzi'a (shed) is excluded)!

Version #2: Therefore, Rav Moshe bar Sheni'ur said that the text here does not say Yetzi'a, rather, Tzavu'a, i.e. a colored house;

We need to include it, for one might have thought that we learn from Tzara'as of garments. Colored garments do not receive Tzara'as, for it says "Tzemer u'Pishtim" - just like linen was not changed [from its natural color], also wool that did not change. (Tosfos Yom Tov Nega'im 11:3, citing the Rambam - it is not normal to dye linen);

The inclusion (b'Bayis) teaches that this is not so.

Gemara: It is written "b'Veis Eretz."

Explanation: I.e. a house connected to the land.

Gemara: He shows (gives) to him an Aliyah.

Explanation: If the seller wants, he tells the buyer 'I sold to you an Aliyah.' Even though it is inferior [to a house], the buyer has the lower hand.

Gemara: Let us say that this is like R. Meir, and not [like] Rabanan.

Explanation: According to Rabanan, even if he did not say 'a house among my houses', rather, 'I sell to you a house', he gives to him an Aliyah [if he wants], for according to them, an Aliyah is included in 'Bayis'.

Explanation: It means that he shows (gives) to him "Aliyah" against the seller's will. Since he said "a house of my houses", he must pick for him the best.

Limitation: This is only when he said "a house of my houses", but not if he said Bayis Stam. Rather, [then] he may show (give) to him the worst

Observation: This conclusion here is opposite to the conclusion in Menachos (108b);

Citation (108b): If one said 'an ox of my oxen is Hekdesh", the biggest is Hekdesh. He meant the [best] ox of his oxen.

Citation (cont.) Question #1: Rav Huna bar Chiya said in the name of Ula that one who sold "a house of my houses", he shows to him Aliyah.

Citation (cont.) Answer #1: This literally refers to an Aliyah (attic, which is inferior)!

Citation (cont.) Rejection, and Answer #2: No, 'Aliyah' is Me'ulah (the best) of his property.

Citation (cont.) Question #2 (Beraisa): [If one said] 'I sell to you a house of my houses' and one of them fell, he shows (gives) to him the one that fell. If he said 'I sell to you a slave of my slaves', and one of them died, he shows to him the one that died.

Citation (cont.): If so ("an ox of my oxen" is the best), let us see which fell or died! (He can say 'this is the one that I sold' only if it was the best!)

Citation (cont.) Answer: The case of a buyer is different. The bearer of the document has the lower hand.

Citation (cont.) Defense (of Answer #1 above): Based on this, we can say that also "Aliyah" is (an attic, which is) inferior. The bearer of the document has the lower hand.

Consequence: Based on the conclusion [there], that it is literally an Aliyah, which is inferior, this connotes that we cannot establish Rav Huna like Rabanan;

If so, why did he say "of my houses"? Even if he said [just] Bayis, an Aliyah is included (so he may give to him an Aliyah)!

Therefore, it is possible that we hold like R. Meir (since Rav Huna must hold like him)!

Rebuttal (Ramban): Even according to the conclusion there, Rav Huna's teaching is like Rabanan. We can say that it discusses "a house of my houses", and not "house" Stam, to teach a bigger Chidush;

Not only when he said [just] Bayis, he may show an Aliyah, which is inferior;

Rather, even when he said he said "house of my houses", which connotes eminence, like it says there "he was Makdish the biggest", even so, regarding a buyer, he may give to him an Aliyah, which is inferior.

Ruling: Therefore, since even according to the conclusion there, we can say that Rav Huna's teaching is like Rabanan, we hold like them, that an Aliyah is included in "Bayis".

Support: The Rambam rules like this in Hilchos Nedarim (9:15).

Gemara: A bed for good fortune.

Explanation: They used to spread a bed for the Mazal of the house. 'Gada' is Mazal. We find like this in Shabbos (67b) 'Gad Gedi (I should have good Mazal) and not be tired.'

Gemara: When they give to him the first meal [after burial of his relative].

Explanation: This refers to a king who became a mourner. It is a Mishnah in Sanhedrin (20a).

Gemara: The entire year he does not sit on it.

Explanation: Until now he did not sit on that bed, for it lies there for the Sar (the one appointed over the Mazal of) ha'Bayis, and now that he is a mourner, he sits on it?! What is our source for this?!

Gemara: He takes Karbitav. (pertains to Amud B)

Explanation: He unties Karbitav, i.e. its loops [attached to the frame, which hold the leather mat in place] in the days of his Aveilus.

Gemara: Does it have loops?!

Explanation: It is made like other beds!

Gemara: In the market of Tzal'ei (tanners).

Translation: 'Tzal'ei' means tanners of hides.

Explanation: It is a leather bed. They hang straps around the edge of the leather, and when they want to spread [the leather, on which one lies], they fasten the straps on the side boards of the bed. When they untie the straps, it falls by itself. These are its loops;

Lest the leather get ruined from moisture of the ground, for the tops of the legs were not higher than where it is woven [on the side boards] on top [so if it is inverted, the leather rests on the ground], the first Tana says that he does not invert it;

R. Gamliel says that he unties the straps, and it falls.

Gemara: A bed, they weave it on it.

Explanation: The ropes are fastened on top of the side-boards of the bed.

Gemara: A Dargesh, they weave it from it itself.

Explanation: There are holes in the side-boards, and they insert in the holes the ends of the straps suspended on the leather (mat) to fasten them. The straps are not fastened on top of the side-boards of the bed.

Gemara: And the crib.

Explanation: This is an infant's crib.

Gemara: From when it is rubbed with skin of a fish.

Explanation: [They do so] to smooth the side-boards, to beauty them.

Gemara: Why is it rubbed with skin of a fish?

Explanation: [The side-boards] are always covered with the ends of the ropes woven on the bed..

Gemara: They enter and leave holes.

Explanation: Holes of the side-boards; he enters the end of the rope [in them] and takes it out.

Gemara: B'Avkasa (loops).

Explanation: These are loops hanging from holes in the side-boards. In them, they insert the ends of the straps that hang from the edge of the leather [mat].

Gemara: Its Nakilitin (poles) go out.

Explanation: Nakilitin are two long poles that they set up in the bed, one at the head and one at the foot;

They branch out at their ends, and they put a stick from one to the other. On it, they spread the canopy.

Some attach the poles at the bottom. It says 'they go out', for they are attached, and come out of the bed itself;

One cannot invert it, due to the poles. Therefore, one stands it up [on its side], and this suffices.

Gemara - Question: What is the source that the Ibur of a city is like the city?..

Explanation: Rather, we learn from this that [Yehoshua] dwelled in its Ibur, within 70 Amos and a remainder of Yericho.

Gemara - Rejection: It says about the Techum "you will measure from outside the city."

Inference: The Techum is called outside the city; it is not part of the city.

Gemara: He goes to his house and closes [the house with a Nega]!

Explanation: He closes it via a long rope.

Gemara: It says "to the opening of the house."

Inference: He must stand by the doorway at the time he closes it.

Gemara: If "to the opening of the house"...

Explanation: I.e. had it written only this, and not "Min ha'Bayis", one might have thought that he stands in the doorway, under the lintel, and closes;

Therefore, we need "Min ha'Bayis", to teach that he must go outside the doorway that is under the lintel.

Inference: Since we need this, this teaches that whatever is under the lintel, even though it is outside the Agaf, it is included in Bayis.

Explanation: It says "Min ha'Bayis" - until he totally leaves the house;

Since the Torah said an extra "Min ha'Bayis", it comes to include another leaving, i.e. he leaves the entire area under the lintel;

Had it not written "Min ha'Bayis", rather, 'v'Yatza ha'Kohen El Pesach ha'Bayis', one might have thought that he stands under the lintel and closes.

Implied question: (How could we think so?) It says "v'Yatza"!

Answer: From the threshold (the place the door occupies when it is closed) and outside is like outside.

Consequence: Those who swear to stay in one house, they are permitted from the threshold and inside, and forbidden from the threshold and outside.