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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)
b) [line 4] D'HANACH LAV KIDUSHEI - [the Kidushin of] the others (who were Mekadesh her afterwards) are not Kidushin (i.e. they are not valid since the meaning of "Tena'ah" is that they each made a condition that the Kidushin should start retroactively from the day that they gave her the money on condition that they do not change their minds during the stipulated time periods)

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
7) [line 36] KI HAI GAVNA - like this case

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
(a) It is possible to make a condition ("Tenai") in all Kinyanim (acquisitions; the word Kinyan connotes a change of ownership or status, such as sales, gifts, Gitin and Kidushin) such that the Kinyan will not take effect unless one or both of the parties involved fulfill the specified condition.
(b) A person may specify that the Kinyan will take place retroactively upon fulfillment of the Tenai, or that it should only take effect at the time that the Tenai is fulfilled. If he does not specify either way, and he uses the formulation "Im" ("if") in his Tenai, the Kinyan will only take effect at the time that the Tenai is fulfilled. However, if the person uses the formulation "Al Menas" ("on the condition that..."), Rebbi maintains that the person intends for the Kinyan to take effect retroactively upon fulfillment of the condition.

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)
b) [line 27] KI SALKI L'HASAM - when I went up to there (i.e. to Eretz Yisrael)

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
(a) The area of a Beis Kur is 75,000 square Amos, approximately 15,595.5, 17,280 or 24,883.2 square meters, depending upon the differing Halachic opinions.
(b) MEASUREMENTS OF VOLUME

• 1 Kur (= 1 Chomer) = 30 Se'in
• 1 Lesech = 15 Se'in
• 1 Eifah = 3 Se'in
• 1 Se'ah = 6 Kabin
• 1 Tarkav (= 3 Kabin) = 12 Lugin
• 1 Kav = 4 Lugin
• 1 Log (= 1 Rova) = 4 Revi'iyos = 6 Beitzim
• 1 Beitzah = 2 k'Zeisim
• 1 k'Zayis = approximately 0.025, 0.0288 or 0.5 liters, depending upon the differing Halachic opinions.

19) [line 47] BIK'AH - a plain [of open fields], valley
20) [line 50] MATZNE'EI - they hide [their money]

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)

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