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1) [line 5] MINHAG HEFKER NAHAGU BAH - she abandoned herself to various vile men who had their way with her because she could marry neither freemen nor slaves

2) [line 8, 9] AVDEI MILUG / AVDEI TZON BARZEL - Slaves of Nichsei Milug / Slaves of Nichsei Tzon Barzel
(a) A woman brings into her marriage two types of possessions, as follows.
(b) Possessions that the wife owned before marriage, the values of which were estimated and written in the Kesuvah, to be returned to her in full upon divorce or the husband's death. These are called Nichsei Tzon Barzel ("Iron Flock Properties") because their value does not change between the time of marriage and the time of divorce or the husband's death.
(c) Possessions that were not estimated and their values were not specified in the Kesuvah. Upon divorce or the husband's death, the property is returned as is, regardless of its appreciation or depreciation (or deterioration) over the years. These are referred to as Nichsei Milug ("Properties that are Plucked"), because for the duration of the marriage the husband may take ("pluck") the produce of these possessions (e.g. reaping the fruit of a field, or plowing with an ox). However, he may not "use up" the property itself (e.g. by digging trenches in the field or slaughtering the ox).

3) [line 31] PUMAIHU KA'IV LEHU - (lit. their mouths hurt them) the reason that they do not eat Terumah is a reason that can be remedied

4) [line 37] ASI L'APUKAH - he will eventually divorce her
5) [line 41] D'ASYA L'OROYEI - she will conclude the wrong Halachah

6) [line 45] CHALALAH
(a) The Torah commands a Kohen Gadol not to marry a widow, divorcee, prostitute or Chalalah (Vayikra 21:14). A Kohen Hedyot is permitted to marry a widow, but not any of the other women listed above. The child from one of the above-mentioned unions is invalidated from the Kehunah, and is called a "Chalal." The prohibited union also renders the woman a Chalalah. The Rabanan also prohibited all Kohanim from marrying a Chalutzah, and made the children of a Kohen from a Chalutzah Chalalim mid'Rabanan.
(b) A Chalal may not serve in the Beis ha'Mikdash and according to some sources is Chayav Misah b'Yedei Shamayim if he does (MINCHAS CHINUCH 275:5). A Chalal does not eat Terumah or the Kodshim reserved for Kohanim (Terumos 8:1), and is not restricted with regard to the women that he is allowed to marry. Chalalim are not prohibited from coming into contact with corpses. Chalalim are not considered Kohanim with regard to the other privileges and restrictions pertaining to Kohanim, as well.

7) [line 47] B'ALMENUSAH LO PELIGI RABANAN - the Chachamim did not distinguish between widows

8) [line 47] HA'MECHANESES SHUM L'VA'ALAH - a woman who had brought in assessed possessions and property (Nichsei Tzon Barzel) when she was married

9) [line 2] SHEVACH BEIS AVIHA - the honor of her father's house, making the items similar to family heirlooms, which have special sentimental value

10) [line 9] KARSHINEI TERUMAH - Karshinim that are Terumah. Karshinim are the beans of a species of vine, probably the horse bean (O.F. vece - vetch), which is rarely used as human food. One is obligated to separate Terumah from them since at times humans consume them. It is usually forbidden to feed Terumah to animals. However, since Karshinim are usually only consumed by animals, one is permitted to feed their Terumah to animals.

11) [line 13] KACHASHAH - emaciation, decrease in weight
12) [line 13] NIFCHAS DAMEHA - depreciated
13) [line 14] SHE'SHAM PARAH MI'KOHEN - who estimated the value of the Kohen's cow [at the time of the rental, accepting upon himself the responsibility for the well being of the cow such that any losses shall be collected from him]

14) [line 20] YOTZ'IN B'SHEN V'AYIN
If the owner of a Nochri slave wounds him by knocking out an eye or a permanent tooth, the slave becomes entitled to a Get Shichrur (a document of release) with which he goes free (Shemos 21:26-27).

15) [line 25] MAHCRU SHENEIHEM L'FARNASAH - if either the husband or the wife sold the Nichsei Tzon Barzel in order to provide money for sustenance

16) [line 31] ITZTELA D'MEILASA - an elegant robe made of fine wool
17) [line 32] PARSUHA A'MISNA - they spread it over their dead father
18) [line 33] KANYEI MISNA - (lit. the deceased has acquired it) the robe henceforth has the Halachic status of burial shrouds, from which benefit may not be derived

19) [line 36] MECHUSAR GUVAINA - it exists only as a Shi'abud (a lien), and has not yet been collected

20) [last line] HEKDESH CHAMETZ V'SHICHRUR MAFKI'IN M'YDEI SHIABUD
(a) A person may designate one of his pieces of land or possessions as security for a loan that he received or a debt that he owes without placing it in the possession of the creditor. This creates a Shi'abud, or lien, on the object, such that if the debt is not otherwise repaid, the creditor can collect his debt from the security. Such a security is called an "Apotiki."
(b) The Shi'abud on the Apotiki is revoked or cancelled (and the creditor must be reimbursed through other means) in three instances:

1. If the Apotiki is an animal that is fit to become a Korban and the owner designates it as such. (That is, the owner grants the object "Kedushas ha'Guf la'Mizbe'ach." If the Apotiki itself is not fit to be brought on the Mizbe'ach, and its owner declares that it should be sold and its *value* should be Kodesh ("Kedushas Damim"), or that it should be used for filling the day to day needs of the Beis ha'Mikdash and not for Korbanos ("Kedushas Bedek ha'Bayis), this does not repeal the Shi'abud -- RASHI, see however RAMBAM Hil. Erchin 7:14).
2. If the object is Chametz and the sixth hour arrives on the day before Pesach (thus prohibiting any Jew to derive benefit from the Chametz).
3. If the object is a slave and the owner frees the slave.