[92a - 47 lines; 92b - 31 lines]
1)[line 17]יקוב הדין את ההרYIKOV HA'DIN ES HA'HAR- let the law cut through the mountain (justice under all circumstances)
2)[line 18]חטאת שמינהCHATAS SHEMEINAH- a fat Korban Chatas (which is a female sheep or goat)
3)[line 28]אתון הוא (דשויתין) [דשויתוני] פנויהATUN HU (D'SHAVISIN) [D'SHAVISUNI] PENUYAH- you are the ones who declared me an unmarried woman
4)[line 45]אין קדושין תופסין בחייבי לאויןEIN KIDUSHIN TOFSIN B'CHAYAVEI LAVIN
(a)There are women whom the Torah prohibits to certain men. However, if these men transgress a Torah prohibition and are Mekadesh (betroth) them the Kidushin are valid. Other women are prohibited to the extent that even if the men are Mekadesh them, the Kidushin are not valid.
(b)The Tana'im argue, based upon differing interpretations of the verses of the Torah (Kidushin 67b-68a), with which women Kidushin are valid and with which women Kidushin are not valid.
1.According to most of the Tana'im, Kidushin are valid with women who are prohibited only with a Lav and/or an Aseh. Kidushin are not valid with women who are prohibited with an Isur Kares (such as the Arayos that the Torah prohibits in Parshas Acharei Mos, Vayikra 18:6-23).
2.Rebbi Akiva and other Tana'im are more stringent, ruling that Kidushin are not valid even with those women who are prohibited with an Isur Lav. The Tana'im argue further with regard to the opinion of Rebbi Akiva, as to whether Kidushin are not valid only with some of the Chayavei Lavin (those women who were never permitted to the man in question), or with all of them. Additionally, one Tana claims that according to Rebbi Akiva, Kidushin are not valid with Isurei Aseh either (see "Mamzer," Background to Yevamos 68:5).
(c)Another result of the above-mentioned argument applies to Mamzerim. According to the opinion that rules that only Kidushin with Chayavei Kares are not valid, the children of Chayavei Lavim are not Mamzerim. According to Rebbi Akiva and those Tana'im who rule that Kidushin with Chayavei Lavim are not valid either, the children of Chayavei Lavim are also Mamzerim (see "Mamzer," in Background to 68:11).
(d)According to all opinions, Kidushin may not be effected with a Nochri maidservant or a Nochris, even though the prohibition against marrying them is not a Isur Kares, since the institution of Kidushin does not exist with regard to these women (see Insights to Yevamos 45:1).
5)[line 4]בעניותינוBA'ANIYUSEINU- (lit. in our poverty, i.e. lack of knowledge with regard to the meaning of the verse) in my humble opinion
6)[line 10]איתגורי איתגרISGUREI ISGAR?- does he profit?
7)[line 20]דמיחלפא באשה שהלך בעלה למדינת היםD'MICHLEFA B'ISHAH SHE'HALACH BA'ALAH LI'MEDINAS HA'YAM- since this case (the Yevamah who gets married to someone other than the Yavam) is similar to the case (in the first Mishnah of our Perek) of the woman whose husband went overseas [and she remarried based upon the testimony of one witness who reported that her husband died]
8)[line 22]בחבורה נמנו וגמרוB'CHABURAH NIMNU V'GAMRU- at a meeting of scholars, they took a tally and established
9a)[line 27]אי לאו דדלאי לך חספאIY LAV D'DELA'I LACH CHASPA- had I not lifted up for you the potsherd
b)[line 28]מי משכחת מרגניתא תותיהMI MASHKACHAS MERGENISA TUTEI?- would you have found the gem beneath it? (i.e. if I would not have told you about the vote, you would not have realized that the reason for the Mishnah's ruling is that Kidushin with a woman who is a Yevamah do not take effect. Rather, you would have assumed that Kidushin with a Yevamah would take effect, and you would have thought that in the case of the Mishnah, the Kidushin with the Yevamah are not valid because "a person cannot acquire a thing that has not yet entered the world." Since the person was trying to make the Kidushin take effect after the woman would become free of her Yevamah status, that woman has not yet entered the world.)
10)[line 28]דקלסךD'KALSACH- who praised you