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*1*) [line 4] V'HA GABEI ERVAH LO GAZRINAN - that is, in the case of two sisters who fall to Yibum, one of whom is an Ervah to the Yavam, the Ervah needs neither Yibum nor Chalitzah even though the other Yevamah needs Yibum or Chalitzah. If so, it seems that we do not enact Chalitzah d'Rabanan for a Yevamah who is exempt from Yibum just because her Tzarah is not exempt from Yibum or Chalitzah. (TOSFOS DH Achosah; RASHI and TOSFOS YESHANIM in their first explanation, see Insights)
2) [line 7] MUFNEH - unmarried
4) [line 14] L'MI'UTEI HACH D'REBBI YEHOSHUA - The Mishnah Yevamos 109a discusses a case where two brothers were married to two sisters, one of whom was a Gedolah (a girl over the age of twelve, whose marriage is mid'Oraisa) and the other was a Ketanah (a girl below the age of twelve who was not married off by her father, whose marriage is only mid'Rabanan). If the husband of the Gedolah dies, the Mitzvah mid'Oraisa of Yibum comes into conflict with the marriage mid'Rabanan of the Ketanah and the living brother. In order to be exempt from Yibum, he needs to be married mid'Oraisa to the sister of the Yevamah. In order to perform Yibum, he needs to be *not* married to the sister of the Yevamah. There is an argument among the Tana'im as to the procedure that should follow. Rebbi Eliezer rules that we encourage the Ketanah to do Mi'un, which uproots her marriage to the living brother and permits him to do Yibum with the Gedolah. Raban Gamliel agrees that if she did Mi'un, the Gedolah is permitted to him. He adds that the living brother also has the option to wait until his wife reaches puberty, at which point living together gives their marriage a mid'Oraisa status. The Gedolah is then permitted to marry whomever she wants without Chalitzah, since she is the Achos Ishah (the wife's sister) of the living brother, one of the 15 women who are exempt from performing Yibum or Chalitzah. Rebbi Yehoshua laments "Woe to him for his wife; woe to him for his brother's wife," and rules that he must divorce his wife and perform Chalitzah with his brother's wife.
5) [line 18] EINO KONEH ELA LIDCHOS BA'TZARAH - (lit. [Ma'amar] only effects an acquisition to the extent that it pushes off the co-wife [b'Zikah].) Ma'amar only effects a connection between the living brother and the Yevamah to the extent that when the second brother subsequently dies and his wife (the sister of the Yevamah) also requires Yibum, that will not prohibit the living brother from performing Yibum with the Yevamah with whom he already performed Ma'amar.
*6*) [line 2] V'ZEH YA'ASEH MA'AMAR V'YIKNEH - (that is, the two Yavam's can simultaneously be Mekadesh the two Yevamos. They will not have been Mevatel Mitzvas Yevamim by doing so since at the moment that their Ma'amar takes effect, the other Yevamah is no longer Zekukah to them - TOSFOS 18b DH Omrim; see also RITVA and RASHBA)
7) [line 10] ELA DOCHEH U'MESHAYER HU - it pushes off [the sister so that the Yevamah who received the Ma'amar is not prohibited to the living brother]; but nevertheless part of the Zikah of the second sister remains [and therefore she must perform Chalitzah if she chooses to get married before the living brother performs Yibum with the Ba'alas Ma'amar].
8) [line 21] V'LITAMEI LAH
9) [line 21] UL'HAFER NEDAREHA (NEDARIM: HAFARAH)
10) [line 23] ONEN (ANINUS - The Halachic status of a mourner immediately
after a close relative's death)
*11*) [line 26] V'ELA L'INYAN MESIRAH L'CHUPAH - that is, when Ma'amar is performed *combined with* Be'ilah Be'al Korcha is the Yevamah considered only like an Arusah or is she like a Nesu'ah. Must she willingly give herself over to the Yavam in order to consummate the marriage (i.e. to make Nisu'in), or is the marriage already consummated (i.e. she is already a Nesu'ah) through the Be'ilah Be'al Korcha, even when Ma'amar was performed beforehand. (RASHI, TOSFOS)