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1)

(a) When a certain man gave his wife a Sefer-Torah as a Get, Rav Yosef rejected it outright.
Why was he not concerned that he may have ...

1. ... written a Get using Mei Milin?
2. ... paid a Sofer to write the Sefer Torah (or at least the Parshah of Get) Lish'mah?

(b) What Chidush was Rav Yosef coming to teach us?

(a) What does Rebbi Yehudah say with regard to a Sofer who omitted the 'Daled' from Yehudah, which he mistakenly meant to write instead of Hashem's Name?

(b) What do the Rabbanan hold?

(c) What does Rav Chisda extrapolate from this Machlokes with regard to a Sofer who wrote a Get she'Lo Lish'mah?

(d) On what grounds does Rav Acha bar Ya'akov refute Rav Chisda's proposal?
Why might the Rabbanan agree with Rebbi Yehudah when it comes to Gitin?

(a) What do we learn from the Pasuk "ve'Kasav Lah'' (in the masculine form)?

(b) In that case, why did the Chachamim institute that the woman pays the Sofer for the Get, and not her husband?

(c) Why would Rav Chisda not have been justified in disqualifying all the Gitin in the world ...

1. ... in view of "ve'Kasav Lah'', in which case, it ought to be the man who pays for the Get?
2. ... due to the fact that the intrinsic value of a Get is generally less than a P'rutah, and the Torah writes "ve'Nasan" (implying something of value)?

(d) How do we prove this latter point?

(a) On what grounds do we refute Rav Ashi's support for Shalchu mi'Tam from our Mishnah, which permits writing a Get on an olive leaf (which is certainly worth less than a Perutah)?

(b) Rebbi too, is of the opinion that a Get written on Isurei Hana'ah is Kasher. The people praised Levi, not when he Darshened it in the name of Rebbi, but when he Darshened it in the name of the Rabbanan.
Why was that?

(c) What do we learn from the fact that Levi tried so hard to get the people to accept Rebbi's ruling from him?

(a) What does the Tana of a Beraisa learn from the word "ve'Kasav"?

(b) What does the Tana of another Beraisa say about a slave who received a Get Shichrur that was ...

1. ... engraved on a board or scratched on a ledger?
2. ... loosely embroidered on a woolen hat or ornament?

(c) How do we reconcile the second Beraisa, which considers engraving to be writing, with the first Beraisa, which does not?

(d) And how do we now reconcile the first Beraisa, which does not consider writing that protrudes to be writing, with another Beraisa, which describes the Tzitz as 'protruding like golden Dinrim'? If the writing on golden Dinrim is not considered writing, why are the letters of the Tzitz, which must be written?

(a) Ravina asked Rav Ashi whether the die to stamp coins is Michratz Charitz or Kinufei Machnif.
What was his She'eilah?

(b) What difference does it make which one? What are the ramifications of the She'eilah?

(c) What did Rav Ashi reply?

(d) In that case, how can the Tana compare the writing of the Tzitz to golden Dinrim?

7)

(a) Rava asked Rav Nachman what the Din will be if a man handed his wife a Get written on a sheet of golden, and informed her that this was also to serve as her Kesuvah.
What was Rav Nachman's reply?

(b) What might we infer from the Beraisa which presents the case of a man who handed his wife a Get with the words 'Hiskabli Gitech, ve'Ha Sha'ar li'Kesuvasech' posing a Kashya on Rav Nachman's ruling?

(c) How will Rav Nachman then explain the Beraisa?

(d) Why will the remainder of the Get not automatically serve as a Kesuvah?

(a) What does the Tana of the Beraisa say about a man who handed his wife a Get and said ...

1. ... 'Here is your Get, but the paper remains mine'?
2. ... 'Here is your Get on condition you return the paper to me'?

(b) Rav Papa asked what the Din will be if he stipulates that the paper between the lines and the words are to remain his.
What is the problem with this She'eilah, considering that cutting out the blank lines entails cutting up the Sh'tar into pieces?

(c) How do we resolve the problem?

(a) What She'eilah did Rami bar Chama ask in connection with a slave who was known to belong to the husband, and whom the woman now produces with a Get written on his hand?

(b) Rava retorted that there was another problem with the case.
Which problem?

(c) How will Rava explain our Mishnah, which validates a Get that is written on the hand of a slave?

(d) How will Rami bar Chama reply to Rava's Kashya? Why is there no problem of the woman having tampered with the Get on the hand of a slave?

(a) We resolve Rami bar Chama's She'eilah from a statement by Resh Lakish. What did Resh Lakish say with regard to Godros? What are Godros?

(b) Rami bar Chama then asks what the Din will be if a man writes a Get on a tableau which is known to have belonged to his wife.
What is the She'eilah?

(a) Abaye tries to resolve Rami bar Chama's second She'eilah from a Beraisa, which presents the testimony of Rebbi Chanina S'gan ha'Kohanim (Rashash) concerning an elder who lived in a small village near Yerushalayim.
What did that elder used to do?

(b) What does Abaye extrapolate from there? What is the problem with the creditor writing the Sh'tar?

(c) On what grounds does Rava reject this proof? What distinction does he make between a woman and an elder?

(a) So Rava tries to resolve the She'eilah from a Beraisa.
What does the Tana say about a guarantor who signs his name after the Sh'tar has already been completed and handed to the creditor?

(b) Why can one not claim from Meshubadim with this Sh'tar?

(c) What does Rava extrapolate from there?

(d) On what grounds does Rav Ashi refute Rava's proof from here that even women are also conversant with the need to be Makneh under similar circumstances, thereby validating the Get written on what was previously known to be her property?

(a) Rav Ashi finally resolves Rami bar Chama's She'eilah from a Mishnah in Eiduyos.
According to the Tana there, who is responsible for having the Get written and paying for it? What have we now proved?

(b) Who writes the receipt of the Get?

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