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1a) [line 4] D'KAMA KIDUSHEI - [the Kidushin of] the first [man to be
Mekadesh] is Kidushin (i.e. is valid)
2) [line 9] AFILU ME'AH TOFSIN BAH - even one hundred men can Mekadesh her (and each Kidushin takes effect). By saying "Harei At Mekudeshes Li me'Achshav ul'Achar Sheloshim Yom," the Mekadesh has left room for other acts of Kidushin to take effect (a) *as if* he said "Harei At Mekudeshes Li Chutz mi'Peloni" - "Behold, you are betrothed to me (i.e. prohibited to all other men in the world) except for so-and-so (and all of the others who were Mekadesh her)." As such, there is quantitative room for the subsequent acts of Kidushin to take effect (TOSFOS RI HA'ZAKEN); (b) since he (and all of the others) was Mekadesh her with a deficient Kidushin that leaves qualitative room for the subsequent acts of Kidushin to take effect (TOSFOS; see RASHBA)
3) [line 13] SHAVU NAFSHEI KI SIRGA D'LIVNEI - they placed themselves like a pile of bricks (where the bricks are not piled directly on top of each other, but rather in a staggered formation, such that room is left on each brick for part of another brick to be placed on top of it)
4) [line 13] D'CHOL CHAD V'CHAD RAVCHA L'CHAVREI SHAVAK - for each and every man left a space for his friend [to be Mekadesh the woman]
5) [line 17] SHIYURA HEVEI - there is a omission or deficiency [in each man's Kidushin, allowing the next man to be Mekadesh the woman also]
6) [line 35] PASHTAH YADAH - she stretched out her hand
8) [line 7] IHU LO CHASIF LEI L'MISBE'AH - he is not embarrassed to take her to court to claim [and exact payment] from her
9) [line 17] LI V'LO L'YORSHAI - when the husband uses the words "Al Menas she'Titeni *Li* Masayim Zuz" - "on the condition that you give *me* 200 Zuz," he means, "Li v'Lo l'Yorshai" - "to me and not to my relatives"
10) [line 21] KOL HA'OMER AL MENAS K'OMER ME'ACHSHAV DAMI
11a) [line 24] AMAR REBBI ZEIRA, KI HAVINAN B'BAVEL... - (Rebbi Zeira was a
disciple of Rav Yehudah in Bavel before he moved to Eretz Yisrael, as is
evidenced in Shabbos 41a)
12) [line 30] MEHA'YOM UL'ACHAR MISAH - "[This is your Get] from today and for after [my] death."
13) [line 34] AD'MIFLEGEI - (lit. before they argue) their argument should not be in the case of "meha'Yom ule'Achar Misah," but rather in the case of "Al Menas"
14) [line 37] KO'ACH D'HETEIRA ADIF - the lenient ruling has [the potential to teach] more If a person rules stringently, we cannot know his true opinion on the matter. He may either have decided that the stringent ruling is correct, or else he may be in doubt, since a person who is in doubt must take a stringent stance in any case. We therefore stand to learn more from the Torah sage who rules leniently, since we learn from him his true view in the matter at hand. He must be convinced that his lenient ruling is the true Halachah or else he would not have passed a lenient ruling.
15) [line 38] MAHU D'SEIMA, LAV TENA'AH HU UL'ZARUZEI KA'AMAR - you might have though that his statement is not to be taken literally as a condition, but rather, he only said that he would pay within thirty days in order to show the woman that he would make every effort to pay her as soon as possible. [Ka Mashma Lan, the Mishnah teaches us, that this is not so, but that his statement is a fully-binding condition.]
16) [line 44] NAKAT DEMEI B'ISKA - he received money to invest (and whose profits he shares with the owner; the money does not belong to him, and therefore the Tenai is not fulfilled and she is not Mekudeshes)
17) [line 44] BEIS KUR AFAR - a parcel of land on which a Kur (30 Se'ah) of
grain can be planted
19) [line 47] BIK'AH - a plain [of open fields], valley
21) [last line] DISTURA - in a sharecropping arrangement (in which the man works the land as a sharecropper, a hired field laborer who receives a percentage (1/2, 1/3 or 1/4) of the produce of the field)