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1)

(a) We just explained that 'Chasam Sofer ve'Eid' is Kasher according to Rebbi Yossi, based on the fact that, even though 'Imru le'Sofer ve'Yichtov li'P'loni u'P'loni ve'Yachtemu' is Kasher, one should not appoint a Sheli'ach in this way. Consequently, it is unusual for it to occur, and whenever something is unusual, Chazal did not decree an Isur on account of it.
What do we ask from 'Amar Lehu le'Bei T'rei Imru le'Sofer ve'Yichtov, ve'Atem Chasumu'? Why might this case be less conducive to 'Chasam Sofer ve'Eid' than the previous one?

(b) In what way do we therefore change our minds with regard to the opinion of Rebbi Yossi?

(c) Then how can Amora'im argue over whether 'Kasher ve'Se'aseh' or Kasher ve'Lo Se'aseh'?

(d) What do we then mean when we say that Shmuel holds like Rebbi Yossi in one issue, but not in the other?

3)

(a) Isi ben Yehudah listed the strong points of some of the Tana'im. He described Rebbi Meir as a Chacham and a Sofer.
How did he describe Rebbi Yehudah?

(b) What did he mean when he described ...

1. ... Rebbi Tarfon as a pile of nuts?
2. ... Rebbi Yishmael as a well-stocked storehouse of wine?
3. ... Rebbi Akiva as an 'Otzar B'lum'?

(c) Isi referred to Rebbi Yochanan ben Nuri as a Kupah shel Ruchlin, and Rebbi Elazar ben Azaryah as a Kupah shel Besamim.
What is the difference between them?

(d) What did he mean when he said ...

1. ... 'Mishnas Rebbi Eliezer ben Ya'akov as Kav ve'Naki'?
2. ... about Rebbi Shimon 'Tochen Harbeh u'Motzi Kim'a'? Why did he instruct his disciples to learn his Torah?

(a) If someone asks two people to appoint a Sofer to write a Get and two people to sign it, the Sh'tar is Kasher.
Why then, does Rav Yehudah Amar Rav forbid doing this Lechatchilah?

(b) What does the Tana of the Beraisa say about witnesses whose signatures appear on a document of sale or on a Get?

(c) How does Rav Yehudah Amar Rav reconcile his suspicions with the Beraisa, which trusts the witnesses' integrity?

(d) Why is the matter not so clear-cut (le'Isur) when it comes to a man asking two witnesses to ask a Sofer to write the Get and that they themselves should sign?

(a) In the latter case, Rav Chisda and Rabah bar bar Chanah, Rav Nachman and Rav Sheishes and Rabah and Rav Yosef argue over the matter. In each case, the former holds 'Kasher ve'Lo Se'aseh', the latter, 'Kasher ve'Se'aseh'. Seeing as the cause for suspicion no longer exists, why are the former stringent?

(b) There is a second Lashon which switches the opinions of one of the pairs.
Which one?

6)

(a) What will be the Din if ...

1. ... a man asks ten men to take a Get to his wife.
2. ... he adds the word 'Kulchem'?

(b) If, instead of saying 'Kulchem, he calls each of them by name, Rav Huna does not consider it like Kulchem, Rebbi Yochanan in the name of Rebbi Elazar from Rome, does.
What does Rav Papa comment about this 'Machlokes'?

(c) Some say that Rebbe Yochanan is speaking when he called them *all* by name (because this shows that he is fussy that they all participate), and Rav Huna, when he only called out some of them.
What do others say?

(a) What Takanah did Rav Yehudah initiate in all cases where a man asked many people to write a Get for his wife, to sign it or to take it to her?

(b) What objection does Rava raise to this Takanah?

(c) So how does he amend it?

8)

(a) If someone who has been siezed by Kurdaikus instructs a Shelia'ch to write his wife a Get, the Shelichus is invalid.
What is 'Kurdaikus'?

(b) What will be the Din if someone appoints a Sheli'ach to write his wife sa Get, and then, after he is seized by Kurdaikus, he cancels the Shelichus?

(c) If we ask a man who has been struck dumb whether he wishes to divorce his wife, how will we know whether he really wishes us to write the Get or not?

(d) The Tana did not just say simply 'Someone who drank fresh wine and was harmed by it', but mentioned the name 'Kurdaikus'. This is to teach us the name of the demon concerned.
Why did he find it necessary to so?

(a) What is the relevance of lean meat roasted on coals and well-diluted wine to Kurdaikus?

(b) What is the connection between Kurdaikus and the third day of an illness caused by overheating in the sun (dehydration)?

(c) What is the cure for this illness ...

1. ... on the first day?
2. ... on the second day?

(d) Should the illness persist, one takes a black chicken and tears it open along the length and breadth.
What does one do next?

(a) If the official cure for a third-day sunstroke is lean meat roasted on coals and well-diluted wine, what is the cure for frostbite?

(b) How did Rav Amram Chasida get frostbite?

(c) What subtle means did he use to get himself cured?

(d) Why did the servants of the Resh Galusa (the exilarch) not like him?

(a) Apparently, the above cure is incomplete.
What did Yalsa do when she heard about Rav Amram Chasida's predicament? Who was Yalsa?

(b) What subsequently happened to his skin?

(c) When Rav Yosef got frostbite, he would run the mill.
What would Rav Sheishes do?

(d) How did this affect their frostbite?

(a) What reason did Rav Sheishes give the Resh Galusa for not eating by him?

(b) How did Rav Sheishes prove his point to a skeptical Resh Galusa?

(c) When they eventually served him, how did he know that what they were serving him was Kasher?

(d) What did he discover as he was about to start eating? Why did they think he would not see it?

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