(Mishnah - Admon): If Reuven shows a document saying that Shimon owes him money and Shimon shows a document that Reuven sold him a field, Shimon can say 'if I owed you money, you should taken the money for payment when sold the field to me!'

Chachamim: Reuven was clever to sell the land to him, for he can take it for collateral from him!

(Gemara - R. Yonah): This is when [the money paid] is worth [at least] as much [as the field. If not, all agree that Reuven does not collect. He would not suffer a loss in order to get collateral!]

(R. Yosi): It is [even] when [the money paid] is not worth as much. (He accepted a loss in order to collect his debt. We explained this like SEFER NIR.)

Question: Exert yourself [and you will find the answer]! If [the buyer] already had land [he could have collected without selling to him]!

Answer #1: He can say, I wanted [to collect from him] good land.

Note: Through the sale, he received money, and gets back his own land. Perhaps the answer means that he wanted to get coins, with which he can buy good land.

Question: Exert yourself! If [the buyer] already had good land [how can we answer]?

Answer #1: He can say, I wanted [only] my [land. I do not want another's land. - MEICHAL HA'MAYIM]

Answer #2 (to both questions): Further, he can say, 'I lack the strength to bear the toil of two [lands].'

(Mishnah - Admon): If two brought loan documents against each other, [the one whose document is later] can say 'if I [truly] owed you, why did you borrow from me? (You should have collected your debt!)'

Chachamim say, this one collects his document, and this one collects his document.

(Gemara): If this one borrowed 100 from this one, and this one borrowed 200 from this one, Rav Huna said that Rav Nachman bar Yakov and Rav Sheshes argued about this. One said that 100 cancels 100 (and the one who is owed 200, he collects 100). The other said that this one collects his document, and this one collects his document.

Note: Surely this is not Stam Rav Huna, who was greater than Rav Yehudah, who was greater than Rav Nachman bar Yakov (Kidushin 70a)! Perhaps it is Rav Huna brei d'Rav Yehoshua, the Talmid of [Rava,] the Talmid of Rav Nachman. (PF)

The one who says that 100 cancels 100, he learns from Tam oxen that wounded each other. They (the one that damaged more) pay[s] half the excess damage;

Note: According to what Tosfos Yom Tov (Bava Kama 3:8) brings from Nimukei Yosef, that we deduct only what could have been collected mi'Gufo, also if each collects half damage, in the end the [greater] victim will keep the same sum. However, there can be a practical difference between the opinions if they receive partial ownership of the damaging animal, or if they collect Idis (highest quality land). (PF)

The one who said that this one collects his document, and this one collects his document, learns from Rabanan of Admon.

The other [opinion] holds that Rabanan of Admon agree that 100 cancels 100. However, because Admon said 'if I owed you, why did you borrow from me?' (the first document is totally Batel, Chachamim) needed to say 'this one collects his document, and this one collects his document' (to show that both documents are valid, but really, only the bigger creditor collects the excess of his document over the other).

If the creditor of (i.e. who is owed) 200 pardoned the creditor of 100 - the one who says that 100 cancels 100, the debt of 100 was already canceled. The one who said that this one collects his document, and this one collects his document, the one who pardoned does not collect, and the one who did not pardon, he collects.

If the creditor of 200 wrote a document, and the creditor of 100 did not write a document (but the borrower admits that he owes) - the one who says that 100 cancels 100, 100 was already canceled (so the creditor of 200 collects only 100 from Meshubadim);

The one who said that this one collects his document, and this one collects his document, the one who wrote collects [the entire debt from Meshubadim], and the one who did not write, does not collect [anything from Meshubadim. He can collect from the Meshubadim that his opponent just collected, for with respect to him, it is Bnei Chorin, unless other creditors have earlier loans against him (SHIREI KORBAN). And in any case the opinions argue about how much is collected from Meshubadim of the one who borrowed through a document. (PF)

(Mishnah): There are three regions (of Eretz Yisrael) regarding marriage: Yehudah, east of the Yarden, and Galil. One cannot force [her husband] to move from one Ir (small city) to another Ir, or from a Kerach (large city) to Kerach [of a different region];

Within the same region one can force to move from Ir to Ir, or from Kerach to Kerach, but not from an Ir to a Kerach or from a Kerach to an Ir;

One can force to move from a bad place to a nice place, but not from a nice place to a bad place;

R. Shimon ben Gamliel says, one cannot force even from a bad place to a nice place, because living in a nice place weakens.

(Gemara): Our Mishnah discusses one who was from Yehudah and married a woman in Galil, or he was from Galil and married a woman in Yehudah, but if he was from Yehudah and married a woman in Yehudah, or he was from Galil and married a woman in Galil (and later she fled to her father's house in another region), we force her to leave [to return to her husband's place].

[If one wrote at the time of Nisu'in] 'I, Ploni from Yehudah, married a woman in Yehudah' [and she fled to Galil], we force her to leave [to return to her husband's place]. If [he married her] in Galil, we do not force her to leave. 'I, Ploni from Galil, married a woman in Galil', we force her to leave. If [he married her] in Yehudah, we do not force her to leave. (We explained this like RAMAH.)

One can force to move from a city that is mostly Nochrim to a city that is mostly Yisrael, but not from a city that is mostly Yisrael to a city that is mostly Nochrim.

Question: What is the source that living in a nice place is Bodek (weakens)?

Answer (R. Levi citing R. Chama citing Chaninah): "Pen Tidbakani ha'Ra'ah va'Mati."

[Lot] was in the plain, and close to the mountain [and said that he would die in the mountain]. Can you say so?! (The air is better there!) Rather, this teaches that a nice place is Bodek.