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1)

(a) Our Mishnah cites the case of a man who said to a Sheli'ach 'Hiskabel Get Zeh le'Ishti ... Im Ratzah Lachzor, Yachzor'.
What does Rav Huna bar Chiya extrapolate from there that is a Kashya on Rav Nachman ... Amar Rav (in the case of 'Havei Li Giti, ve'Ishtecha Amrah Hiskabel Li Giti ... Afilu Higi'a Get le'Yadah, Einah Megureshes')?

(b) Why is this not a Kashya according to Rav Ashi's interpretation of Rav Nachman (with which we just concluded)?

(c) How do we answer Rav Huna bar Chiya's Kashya?

(a) Based on the fact that a Ketanah cannot appoint a Sheli'ach, what does the Tana of the Beraisa say about a Ketanah who said to a Sheli'ach 'Hiskabel Li Giti'?

(b) How do we refute Rava's proof from here that when the husband gives his wife a Get, he wants it to take effect in whichever way possible (like we asked before on Rav Nachman)?

(a) In another Beraisa, the Tana speaks about a case of 'Havei Li Giti, ve'Ishtecha Amrah Hiskabel Li Giti; Hiskabel Li Giti, ve'Ishtecha Amrah Havei Li Giti, ve'Hu Amar Holech vet's Lah, Z'chi Lah ve'Hiskabel Lah'. How ...

1. ... does the Beraisa conclude?
2. ... do we initially establish the Beraisa to pose a Kashya on Rav Nachman?

(b) How do we finally establish it according to Rav Nachman?

(c) What do we then try to prove from the fact that, in the case of 'Hiskabel Li Giti, ve'Ishtecha Amrah Havei Li Giti ... Holech ve'Ten Lah, Im Ratzah Lachzor Yachzor'?

(d) How do we refute this proof? How does this case differ from the case above 'Hiskabel Li Giti, ve'Ishtecha Amrah Havei Li Giti ... Heilech K'mo she'Amrah ... '?

(a) The Tana Kama in a Beraisa states 'Hiskabel Li Giti, ve'Ishtecha Amrah Hiskabel Li Giti, ve'Hu Amar *Holech ve'Ten Lah*, Z'chi Lah ve'Hiskabel Lah ... Lo Yachzor'.
Why is that?

(b) What does Rebbi Nasan say?

(c) After echoing the words of the Tana Kama, Rebbi adds a case where it would be possible for the husband to retract.
What is it?

(d) The compiler of the Beraisa might be adding Rebbi's opinion to teach us the Chidush of 'I Efshi'.
What other reason might he have had for adding it?

5)

(a) Rebbi Nasan holds 'Holech La'av ki'Zechi'.
What She'eilah do we ask regarding 'Heilech', according to him?

(b) How do we ...

1. ... try to resolve the She'eilah from the Beraisa 'ha'Ishah she'Amrah Hiskabel Li Giti, (and he said to the Sheli'ach '*Holech* Get Zeh le'Ishti') Ratzah Lachzor Lo Yachzor'? What does 'Holech' mean?
2. ... refute this proof? Who else might be the author of the Beraisa? How will we then interpret 'Holech'?

(c) What do we extrapolate from the Beraisa 'Lefichach, Im Amar Lo ha'Ba'al I Efshar she'Tekabel Lah Ela Holech ve'Ten Lah Ratzah Lachzor Yachzor'?

(d) Like whom do we establish this Beraisa? What does 'Holech' mean?

(a) What distinction does the Tana of another Beraisa make between 'Holech Get Zeh le'Ishti', and Heilech Get Zeh le'Ishti'?

(b) What do we finally prove from here? Why must the author be Rebbi Nasan?

(a) What is the basis of Rav Aba Amar Rav Huna Amar Rav's ruling that in a case of 'Hiskabel Li Giti, ve'Ishtecha Amrah Hiskabel Li Giti, ve'Hu Amar Holech ve'Ten Lah, Choletzes ve'Lo Misyabemes'?

(b) Rav also says 'Holech Manah li'Peloni she'Ani Chayav Lo, Chayav be'Acharayuso, ve'Im Ba Lachzor, *Eino Chozer*' (suggesting that he holds 'Holech ki'Zechi').
How do we reconcile these two seemingly contradictory rulings?

(a) Rav prohibits a woman from appointing a Sheli'ach to receive her Get from her husband's Sheli'ach. Rav's reason might be because it is a slight on her husband not to receive the Get directly.
What other reason might govern Rav's ruling?

(b) What are the ramifications of the two reasons?

(c) What does Rebbi Chanina say?

(a) What did that woman say when the Sheli'ach (le'Holachah) who brought her Get found her kneading dough?

(b) Why did Rav Nachman quote Rebbi Chanina here?

(c) What objection did Rava raise to that?

(a) Rebbi Ami agrees with Rava, though Rebbi Chiya bar Aba is uncertain. He finally rules le'Chumra.
On what principle is this Chumra based?

(b) When a case came before Rav Yitzchak bar Shmuel bar Marsa, he ruled that the woman required 'Get va'Chalitzah'.
What did he mean by that (seeing as the two are a contradiction in terms)?

(a) What did Rav Yitzchak bar Shmuel bar Marsa Amar Rav say in another case where the witnesses erred and wrote the woman's name as Tafasa, instead of Nafasa?

(b) On which grounds did Rabah object to this ruling?

(c) In which case would he have agreed with Rav Yitzchak bar Shmuel bar Marsa?

(d) Rav Nachman even disagrees with Rabah.
What does he finally rule?

(a) Rava asked Rav Nachman 'Kisvu u'Tenu li'Sheli'ach, Mahu? Seluki Salik Lehu, O Dilma le'Tircha Didhu Chayash'?
What did he mean when he said ...

1. ... 'Seluki Salik Lehu'?
2. ... 'le'Tircha Didhu Chayash'?

(b) What is the outcome of Rava's She'eilah?

(c) We learned in our Mishnah that Raban Shimon ben Gamliel - equates a woman who says to her Sheli'ach 'Tul Li Giti' with one who says 'Hiskabel Li Giti'.
What does the Beraisa say about 'Tul Li, ve'Sa Li (which the Rif and the Rosh omit from their text) vi'Yehei Li be'Yadech'?

(a) In which case does a woman who appointed a Sheli'ach le'Kabalah require two pairs of witnesses?

(b) Does this necessarily entail four people?

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