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1) [line 11] CHALITZAH MUTA'AS - a Chalitzah brought about by a deception
3) [line 23] TENA'AH D'EFSHAR L'KIYUMEI AL YEDEI SHALI'ACH...HEVEI TENA'EI
TENA'AH (TENA'IM - Conditional Statements)
1. According to some, if the words "Al Menas" ("on the condition that...") are included in the words of the conditional statement, it is considered as if the statement is double-sided, and the second side need not be stated explicitly (RAMBAM Hilchos Ishus 6:17).(e) Even if the wording of the conditional statement is properly formulated, there are still certain instances in which a Tenai will not work. For example, the condition and the action cannot affect the same subject ("Tenai u'Ma'aseh b'Davar Echad," Gitin 75a); the condition must be physically possible to perform (ibid. 84a); and the condition must not be dependent upon the concept of Bereirah (according to the opinion that rules Ein Bereirah -- Gitin 25b, see Background to Beitzah 37:9). There are also rules as to which types of actions can be qualified by a Tenai. A Tenai can only be stipulated for the types of actions which one is able to perform through an agent (a Shali'ach), such as the purchase or sale of land or other objects, or such as effecting a marriage or divorce (Kidushin or Gerushin). When performing actions such as Chalitzah, which cannot be performed through a Shali'ach, a Tenai cannot be stipulated.
(f) If the Tenai is not formulated properly, or if it does not fulfill one of the above points, the Tenai is not valid and the action (i.e. the Kinyan) takes effect even if the parties do not fulfill the specified conditions. That is, the Tenai is disregarded.
*4*) [line 27] HASAM MISHUM D'ISKUSH HAVAYOS L'HADADI - that is, Kidushei Bi'ah must have the same Halachos as Kidushei Kesef and Shtar, therefore a Tenai can be made with Kidushei Bi'ah also. (One may ask, let us suggest the opposite: since a Tenai cannot be made for Kidushei Bi'ah, it cannot be made for Kidushei Kesef and Shtar either? The RE'AH and RITVA answer that it is more logical for Kidushei Bi'ah to be drawn after the Halachos of Kidushei Kesef and Shtar, since they are two types of Kidushin, and Bi'ah is only a single type of Kidushin.)
5) [line 28] D'ISKUSH HAVAYOS L'HADADI - all methods of Kidushin are compared to each other (Kesuvos 46b, Kidushin 9b) [in the verse "v'Yatz'ah mi'Beiso; v'Halchah v'Hayesah l'Ish Acher" - "And she will leave his house (the house of her first husband) and she will be [a wife] to another man." -- Devarim 24:2] - The word "v'Hayesah" ("and she will be") includes any form of Kidushin: Kesef, Shtar or Bi'ah.
6) [line 29] HA'MEKADESH B'MILVEH U'VA'AL - a man who cancels the debt owed to him by a woman and intends (incorrectly) that this amount of money should serve as the money of Kidushin (Kidushei Kesef). When he afterwards has marital relations with her, he also intends that these relations should serve as Kidushin (Kidushei Bi'ah).
7) [line 40] "...V'HI LO NISPASAH." - "...and she was not seized." (Bamidbar
9) [last line] BENAH MURKAV AL KESEIFAH - her son is being carried on her shoulder (for everyone to see)
10) [line 2] V'HITIRAH (HATARAS NEDARIM)
11) [line 11] HA'MOTZI ES ISHTO - one who divorces his wife
12a) [line 11] MISHUM NEDER - because of a vow that she made, i.e. he
divorced her because he did not want to be married to a woman who is in the
habit of making vows