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Yevamos 110

1) [line 17] NARASH - Narse, a town in Bavel
2) [line 18] V'OSVEI A'BEI KURSAYA - and he sat her in a sedan chair, especially for a bride in the wedding procession to the Chupah

3) [line 42] KI HEICHI D'AL, HACHI NAFAK - in the same way that she got married to her husband (through gestures, making the marriage mid'Rabanan), she leaves the Yavam (and the Chalitzah is valid mid'Rabanan)


*4*) [line 1] B'PIKACHAS V'ACHAR KACH NISCHARSHAH - it is discussing a woman who could hear at the time she became married but she later became deaf. (She married a man who could originally hear at the time of their marriage, but he later became deaf. That is why her marriage was valid mid'Oraisa.)

5) [line 9] MIDI IRYA?! HA KED'ISA V'HA KED'ISA - is this a proof?! This [case] is unique unto itself, and the other is unique unto itself. The Pike'ach was always a Pike'ach but the Chereshes was originally a Pikachas (and that is why he cannot do Chalitzah)

6) [line 24] MAI TA'AMA TOSVEI ME'HA? - Why did you refute his explanation from that [part of the Mishnah]?

7) [line 43] V'KAMEKAVU AKVASA - (a) and they assembled students around them to hear their words of Torah; (b) According to the Girsa *V'KAMEKAHU AKHASA* - and they asked each other questions of Torah learning

8) [line 51] KENUYAH U'MESHUYERES - the marriage Kinyan of a Chareshes is a half-Kinyan that is lacking, incomplete

9) [line 51] KENUYAH V'EINAH KENUYAH - the marriage Kinyan of a Ketanah is in doubt (a) since she is able to be Mema'enes (RAMBAM); or (b) because there is a doubt as to whether the marriage mid'Rabanan that the Chachamim created was a complete Kinyan (in which case performing Yibum or Chalitzah with her will remove the Zikah from the Chareshes) or whether it was not a real Kinyan at all (in which case the Zikah will not be removed from the Chareshes) (RASHBA)

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