Alternatively - lifting an elephant is possible...

Using bundles of vines - which are three tefakhim high, and one leads [the elephant] onto them. [This is effective] because lifting three tefakhim is considered lifting, which is derived from the law of lavud (Shabbat 97a:17).

MISHNA: Property that serves as a guarantee - namely, land, because the surety of everyone -- the borrower and the one who lends to his friend -- is upon it, since it lasts and persists. Therefore, people rely on it.

By taking possession - if he hoed it a little (Bava Batra 54b:3), or walked upon its boundaries (Bava Kamma 9a:3), or fenced it or breached [its fence] even a bit (Bava Batra 42a:9).

Can be acquired along with property etc. - if one sold movable objects along with land. The moment that the buyer acquires the land using one of the three methods of acquisition, the movable objects are acquired along with it.

And this property that does not serve as a guarantee binds the property that serves as a, etc. Even though one normally does not take an oath concerning land alone -- as we derive in Shevuot (Shevuot 42b:12) -- where the claim included vessels and land, and one is required to take an oath concerning the movable objects, the movable objects bind the land so that an oath must also be taken regarding [the land]. This [verb] "binds" refers to the property that does not serve as a guarantee, and does not [refer] to the court [as a subject of the verb].

They taught - that [land] can be acquired by means of money alone only in a place where it is not customary to write a bill of sale.

One does not acquire - since it is customary [to write documents], the buyer does not rely [on the sale being valid] until he takes the document; his primary intention is to acquire by means of the document.

And if he specified - whether my intention is that my money effects the acquisition or my document effects the acquisition.

If I wish etc. - for this reason he stated both: so that he would be able to retract [his participation in the sale]. But the seller cannot retract, as it goes on to elaborate: if the seller would want to retract, he would say to him: "I want my money to effect the acquisition." And if [Rav Idi bar Avin] would want to retract, [Rav Idi] would say to him: "I don't want my money to effect the acquisition until the document arrives; as long as I haven't received the document, I can retract."

"The deed of purchase" - so we see that there is a purchase even with a deed alone.

Until [the buyer] gives [the seller] money - since the sale is not complete, and does not effect acquisition, until the money is received. And even if the money is received, the document is required, unless [the buyer] specifies [otherwise], as we have stated above.

It is thereby sold or given - [at this point, the Gemara] assumes that [the baraita] is teaching that [the seller wrote in the document] either [the "selling" formulation] or [the "giving" formulation].

Due to its poor quality - he prefers to effect the transfer to the buyer by means of a document so that he will not have the opportunity to retract.

Rav Ashi says - this baraita is dealing with one who is giving a gift, and it is entirely one [formulation] and not written as either-or; rather, he wrote as follows: "my field is sold and given to you" in order to enhance his power, so that if a creditor of the giver collects from him [i.e., from the gifted field], [the beneficiary] can return to [the giver] and claim the money specified [in the document].

And according to Rabbi Yoḥanan, who says - in Chapter "The Gold" (Bava Matzia 46b:6).

By Torah law money effects acquisition - as we find regarding sanctified property: He will give the money and it will be assured to him (see Leviticus 27:19).

He could answer - don't raise an objection to me from the mishna, because the tanna of the mishna is referring to an ordinance of the Rabbis. The Rabbis abrogated acquisition through money, and said that acquisition takes place only through pulling. This is decreed lest [the seller] tell [the buyer] "your wheat was burned in a loft" (Kiddushin 28b:5).

Piled on it - that these particular movable objects be resting on that particular land.

And for confession - this is not [included in the] proper reading, since even one who does not own any land can confess as to his tithes, and is able to say "and bless Your people Israel and the soil you have given us" (Deuteronomy 26:15). It is not similar to the first fruits [bikkurim] where one must [be able to truthfully] say "which You have given me" (Deuteronomy 26:10).