Previous daf

1)

(a) Rabah and Rava disagree with Rav Huna (who holds that a Shechiv-Mera who recovered is able to retract from the Get that he gave his wife). What do they hold in the case of a Shechiv-Mera who recovered, assuming that ...

1. ... he did not say 'Im Meisi'?
2. ... he did?

(b) On what grounds do they argue with him?

(c) If, min ha'Torah, the Get is nullified, how can Chazal proclaim it valid (permitting a married woman to marry another man)?

(d) This is fine with regard to a case of Kidushei Kesef (where the Chachamim's right of 'Hefker Beis-Din Hefker' will apply). But what will we say in a case where he was Mekadesh her with Bi'ah? How can they revoke that?

(a) The Tana of the Beraisa says 'Zeh Gitech me'Hayom Im Meisi me'Choli Zeh, ve'Nafal ha'Bayis Alav O Hikisho Nachash, Eino Get'.
Why is that?

(b) What does the Tana say in a similar case where, instead of 'Im Meisi', the husband said 'Im Lo A'amod me'Choli Zeh'?

(c) Why does the Seifa clash with the Reisha?

(d) What ruling did they issue in Eretz Yisrael in the equivalent case to the Seifa of the Beraisa?

(a) To what extent did the man who sold his friend a field accept liability?

(b) What did Ravina rule when the king ordered a river to be diverted through that field?

(c) Rav Acha bar Tachlifa objected on the grounds that it was an unforseeable O'nes, in which case we ought not to contend with it.
With whose opinion did Rava concur?

(a) Ravina asked Rava from the Beraisa that we just quoted 'Im Lo A'amod me'Choli Zeh, ve'Nafal Alav ha'Bayis ... Harei Zeh Get'. What did Rav Acha mi'Difti ask Ravina, when Rava retorted that we can answer from the Seifa, which says 'Eino Get'?

(b) What did Ravina answer him?

(c) So what then do we rule in cases when the O'nes is unusual?

(a) What did Rav Papa and Rav Huna B'rei de'Rav Yehoshua buy by the banks of the River Malka?

(b) How much liability did the sailors whom they hired to transport it across the river accept?

(c) What prevented the sailors from delivering the barrels? What did Rav Papa and Rav Huna B'rei de'Rav Yehoshua expect the sailors to do?

(d) On what basis did Rava inform them that they were 'stripping people's coats off their backs'? Why did he refer to them as 'white geese'?

(a) The Tana of our Mishnah forbids a woman who has received a Get 'me'Hayom Im Meisi', to reside with her husband without witnesses.
What are the two possible reasons for this?

(b) How many witnesses are required?

(c) Even a slave is eligible for this purpose.
How about a maid-servant?

(a) In the interim period, Rebbi Yehudah considers the woman to be married.
Why is that?

(b) What are the ramifications of Rebbi Yehudah's ruling?

(c) What does Rebbi Yossi say? What are the ramifications of his ruling?

(d) In which point does he argue with Rebbi Yehudah?

8)

(a) What distinction does Rav Nachman Amar Rabah bar Avuhah make (to explain a meaningless Beraisa 'Ra'uhah she'Niv'elah Imo ba'Afeilah ... ') in a case where witnesses saw the couple mentioned in our Mishnah in a state of intimacy, between when the man did not subsequently give the woman money, and when he did?

(b) Why can 'Chosheshin Mishum Z'nus' (implying a Chumra) in the latter case not be taken literally?

(c) Then why does the Tana say it?

(d) What does Rebbi Yossi b'Rebbi Yehudah say?

(a) Rabah bar bar Chanah Amar Rebbi Yochanan, commenting on the Machlokes between Beis Shamai and Beis Hillel (regarding whether a man who divorced his wife and stayed overnight with her in a hotel requires a second Get or not), 'Machlokes ke'she'Ra'uhah she'Niv'alah, Aval Lo Ra'uhah she'Niv'alah, Divrei ha'Kol Ein Tzerichah Heimenah Get'.
According to Rav Nachman Amar Rabah bar Avuhah's interpretation of the Beraisa, with whose opinion in the Beraisa does this concur?

(b) Bearing in mind that this interpretation differentiates between a husband who gave his wife money and one who did not, on what grounds does Abaye refute it?

(c) So how does Abaye interpret the Tana Kama of the Beraisa?

(d) And in which point does Rebbi Yossi b'Rebbi Yehudah disagree with the Tana Kama?

(a) According to Abaye's interpretation of the Beraisa, with whose opinion in the Beraisa does Rabah bar bar Chanah Amar Rebbi Yochanan's previous statement concur?

(b) Based on the Seifa 'Rebbi Yossi b'Rebbi Yehudah Omer Af be'Zu Chosheshin Mishum Kidushin', how does Rava refute Abaye's interpretation of the Beraisa?

(c) So how does Rava interpret Rebbi Yossi b'Rebbi Yehudah's opinion?

(d) We conclude that, according to Rava's explanation, Rabah bar bar Chanah Amar Rebbi Yochanan will concur with neither of the Tana'im in our Beraisa.
How is that?

(a) How do we establish 'Megureshes ve'Einah Megureshes' in our Mishnah?

(b) What will the Din be in the event that the husband does not die?

(c) We have already learned that a Get cannot take effect after the husband's death.
How do we therefore rule with regard to 'Harei Zeh Gitech Im Meisi'?

(d) And how does Rabah then amend the wording of the case in our Mishnah over which Rebbi Yehudah and Rebbi Yossi argue?

Next daf