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1) [line 7] MIDI D'KAYITZ - a payment where the amount is fixed. Me'ah Kesef is a fixed amount, as is the basic Ma'aseh Yadayim (Kesuvos 64a); therefore Chazal linked the two rather than linking Ma'aseh Yadayim with Mezonos which is not fixed.

2) [line 13] MISHKAL CHAMESH SELA'IM SHESI B'YEHUDAH - the weight of five Sela'im of Shesi (spun warp thread, the longitudinal thread of the loom, which is thinner and harder to make than the woof thread, the latitudinal thread) in Yehudah

3a) [line 13] YEHUDAH - the land of Yehudah, consisting of the lands south of the ancient city of Antipatris, near the modern-day Rosh ha'Ayin
b) [line 26] GALIL - the land of Galil, consisting of the modern-day Galil, north of Megido

4) [line 18] "KONEM SHE'ANI OSAH L'FICHA" - "whatever I produce is forbidden for you to eat as if it were a Korban" (This is the way a vow, Neder, is worded.)

5) [line 19] L'HAFER (HAFARAS NEDARIM - Annulling vows)
(a) A man has the right to annul certain vows of his wife and his daughter, as the Torah states in Bamidbar 30:6, 9, 13-14. He accomplishes this if on the day that he hears the vow he states "Mufar Lach" ("it is annulled"). There is an argument among the Tana'im whether the vow must be annulled before nightfall on the day the husband/father heard it, or before 24 hours pass from when he heard it (Shabbos 157a). If he does not annul the vow by the end of the day, or if he is Mekayem (upholds) the vow even before the day is over (by saying "the vow should remain valid!"), the vow takes effect and his wife or daughter must abide by their vows.
(b) A father may annul the vows of his daughter while she is a minor or Na'arah (when she grows two pubic hairs) until she becomes a Bogeres (six months after she becomes a Na'arah). If the father marries her off when she is a minor, during the period of Eirusin both the father *and* the future husband must annul the vows in order for the annulment to take place. After the period of Nisu'in, the husband may annul the vows and not the father. Nobody may annul the vows of an unmarried *mature* woman; they need to be revoked, as follows.
(c) When an adult makes a Neder (or designates Chalah, Terumah or Kodshim) or Nezirus, he may have it revoked by a Beis Din of three (if they are not outstanding authorities) or a Yachid Mumcheh (an outstanding authority). The general method used is that Beis Din investigates whether the person would not have made the Neder in the first place had he been aware of a particular fact.

6) [line 20] SHEMA TA'ADIF ALAV YESER MIN HA'RA'UY LO - lest she produce for him a larger quantity than she is obligated to give him. The Mishnah in Kesuvos (5:9) states that a woman must produce the weight of five Sela'im of Shesi (spun warp thread, the longitudinal thread of the loom, which is thinner and harder to make than the woof thread, the latitudinal thread) in Yehudah, which is the equivalent of ten Sela'im of Shesi in the Galil, or the weight of ten Sela'im of Erev (woof) in Yehudah, which is the equivalent of twenty Sela'im of Erev in the Galil.

*7*) [line 23] KI AMAR SHMUEL HALACHAH K'REBBI YOCHANAN BEN NURI, L'HA'ADAFAH - When Shmuel said that the Halachah is like Rebbi Yochanan ben Nuri, he only said that with regard to the surplus that the woman produces, but not with regard to what she produces after she is divorced. [That is, Shmuel holds that a Neder does not take effect on an object that does not yet exist, such as what she produces after he divorces her. However, the Neder can take effect on the surplus work that she produces at present, even before she is divorced. (The Gemara could have asked at this point that although the surplus *could* be produced at present, it does not exist in the world until it is *actually* produced -- RASHI, see Tosfos.)]

8) [line 27] KONAMOS (NEDARIM) - items that have been forbidden by a Neder The laws of Nedarim (vows) are described in the Torah in Bamidbar 30:2-17. If a person makes a vow not to eat a certain food and he eats from that food after being warned by two witnesses not to, he is punished with Malkos.

9) [line 34] "YIKADSHU YADAI L'OSEIHEM" - "my hands shall be consecrated to their Maker (RASHI to Kidushin 63a, TOSFOS DH Yikadshu), such that what they produce will be Hekdesh." [By making a Neder in this fashion, the Neder can take effect on products of the hands which the hands have not yet produced and do not yet exist, since the Neder takes effect on the hands, which do exist already.]

10) [line 37] D'ILU HASHTA LO KADISH - which one cannot make Hekdesh at the present time
*11*) [line 45] MASKIF LAH RAV PAPA - (Rav Papa is asking a question on the Gemara's previous question. He is responding to Rav Yirmeyah's question by demonstrating that the woman *should* be able to prohibit with her Neder what she produces after her divorce.)

12) [line 1] SHE'MASHKANTI LACH - which I leased to you

13) [line 10] KEDUSHAS HA'GUF (KEDUSHAS DAMIM / KEDUSHAS HA'GUF)
(a) KEDUSHAS DAMIM - an object the *value* of which is consecrated to Hekdesh; e.g. an animal that a person consecrated to be sold in order to buy another animal as a Korban with its value (even *before* the first one develops a Mum).
(b) KEDUSHAS HA'GUF - an object with intrinsic Kedushah, such as the utensils used in the Beis ha'Mikdash (RAMBAM Hilchos Me'ilah 6:5) or a live Korban that is used in the Beis ha'Mikdash "as is." An animal that has Kedushas ha'Guf cannot be redeemed without a Mum.

15) [line 11] HEKDESH CHAMETZ V'SHICHRUR MAFKI'IN M'YDEI SHI'ABUD
(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.

16) [line 12] ALMUHA RABANAN L'SHI'ABUDEI D'VA'AL - the Chachamim strengthened the husband's lien - so that his Shi'abud should not be nullified

17) [line 16] MATZA'AS LO HA'MITAH - she prepares his bed (That is, she not just spreads the sheets out for him, but sets up the bed in a manner that requires a certain amount of effort -- RASHI 61a DH Aval.)

18) [line 16] OSAH B'TZEMER - she spins wool
19) [line 20] KATADRA - a throne; that is, she has no responsibilities to her husband

20) [line 22] KOFAH LA'ASOS B'TZEMER - he may force her to spin wool
21) [line 23] ZIMAH - licentiousness
22) [line 23] HA'MADIR ES ISHTO MI'LA'ASOS MELACHAH - one who makes a Neder prohibiting his wife to work for him (e.g., by saying "Having relations with you should be prohibited upon me if you ever do work!" (TIFERES YISRAEL)

23) [line 25] SHI'AMUM - insanity
24) [line 25] TOCHENES SALKA DA'TACH? - to actually grind? [The mill does the grinding!]

25) [line 26] MATCHENES - to prepare the wheat for grinding
26) [line 26] B'REICHAYA D'YADA - with a hand mill
*27*) [line 27] MASNISIN D'LO K'REBBI CHIYA - the Mishnah, which tells us that the husband can force his wife to grind, bake and nurse the baby -- labors which reduce her beauty -- argues with Rebbi Chiya, who says that it is important that a wife should be beautiful (TOSFOS)

28) [line 30] SHE'YE'ADEN ES ISHTO - to make his wife beautiful
29) [line 31] SHE'YALBIN ES BITO - to make his daughter clear skinned and beautiful
30) [line 32] EFROCHIM - chicks
31) [line 32] SAMUCH L'FIRKAH - just before puberty
32) [line 35] SHOMETES DAD MI'PIV - (lit. she removes the breast from his mouth) she may not nurse the baby

33) [line 36] V'IM HAYAH MAKIRAH - if the baby recognizes her already, and will not readily go to a nursemaid

34) [line 39] V'KIYEM LAH HU - see above 5a
35) [line 40] HU NOSEN ETZBA BEIN SHINEHA - (lit. he put his finger between her teeth[and she bit it] ) it is his fault

36) [line 42] MECHAVARTA - it is clear

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