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1) KEEPING A DIVORCED COUPLE APART

(a) If he is a Kohen, she may not live in the same alleyway.
(b) A small village is considered as a neighborhood (the text of the Rambam - as an alleyway).
(c) Question: Which of them must move away from the other?
(d) Answer (Beraisa): She must move from him, he need not move from her, unless it is her courtyard.
(e) Question: What is the law if they jointly own the courtyard?
(f) Answer (Beraisa): She must move from him.

1. We cannot be dealing with his courtyard, this would be obvious!
2. We cannot be dealing with hers - there, the law is that he must move!
3. Suggestion: It must be that they jointly own it!
4. Rejection: Perhaps he is renting it.

(g) Question: What was the final ruling?
(h) Answer: "Hashem will move you as a man moves" - Rav: moving is harder for a man than for a woman.
(i) (Beraisa): If he borrowed things she received from her father, she makes a messenger to receive payment.
(j) (Rav Sheshes): If they come to Beis Din together, we do not accept their case.
(k) (Rav Papa): We excommunicate them.
(l) (Rav Huna Brei d'Rav Yehoshua): We also lash them.
(m) (Rav Nachman): This applies to divorce from full marriage; by divorce from engagement, he may pay her directly, since they are not familiar with each other.
(n) A couple divorced from engagement came before Rava.
(o) Version #1: Rava set up a middleman so they should not deal with each other.

1. Rav Ada Bar Masna: But Rav Nachman taught ... !
2. Rava: I saw that they are familiar with each other.

(p) Version #2: Rava did not set up a middleman.

1. Rav Ada Bar Masna: Set up a middleman!
2. Rava: But Rav Nachman taught ... !
3. Rav Ada: That is when they are not familiar with each other. Here, we see that they are familiar.

(a) On the following, a man may testify about what her saw as a child:
(b) This is the signature of my father/Rebbi/ or brother;
(c) When Plonis was married she had a veil and uncovered hair (as is the custom of virgins);
(d) Ploni was taken from school to immerse in a Mikvah to eat Terumah;
(e) Ploni used to receive Terumah with us at the granaries;
(f) This area is a Beis ha'Pras (a field in which a plow may have scattered bones from a corpse);
(g) We used to walk this far on Shabbos (it is within the permitted region around the city);
(h) A man *cannot* testify that he remembers from his youth:
(i) Ploni owned a path to his field here;
(j) The funeral procession of Ploni paused here.
(k) (Gemara - Rav Huna Brei d'Rav Yehoshua): This only applies if an adult testifies with him.
(l) All 3 cases of recognizing signatures must be taught.

1. If it would only teach that he is believed on his father's signature, we would think that he is not believed on others, since he is not by them as much.
2. If it would only teach that he is believed on his Rebbi's signature, we would think that he is not believed on others, since he does not fear them as much.
3. If it would only teach these 2, we would think that he is only believed on these 2 because he is often by him/fears him, and these do not apply to his brother.
4. Rather, since validation of documents is Rabbinic, Chachamim chose to believe him.

(m) (Mishnah): He is believed to say that Plonis was married as a virgin.

1. Since most girls are married as virgins, this is just verifying what we already reason to be true, and testimony is not required.

(a) (Mishnah): He is believed to say that Ploni left school to eat Terumah.
(b) Question: Perhaps Ploni is the slave of a Kohen!
(c) Answer: This supports R. Yehoshua Ben Levi, who says that one may not teach Torah to a slave.
(d) Question: Even so, this is no proof that he is not a slave!

1. (Beraisa): The following cases are *not* considered proof that a master freed his slave:

i. The master borrowed money from his slave;
ii. He made the slave an overseer on his property;

iii. The slave put on Tefilin in front of the master or read 3 verses in Shul.

(e) Answer: Those cases were chance happenings; to teach him Torah is treating him as a son.
(f) The testimony (which he saw as a child) only enables Ploni to eat Rabbinic Terumah.
(g) (Mishnah): Ploni used to receive a share of Terumah with us at the granaries.
(h) Question: Perhaps Ploni is the slave of a Kohen!
(i) Answer: Our Tana holds that we do not give Terumah to a slave unless his master is there.

1. (Beraisa): (A Kohen and his slave were mixed up at birth, and we do not know who is the Kohen.) R. Yehudah says, we do not give Terumah to a slave unless his master is there (i.e. they must come together to receive);
2. R. Yosi says, either can receive alone - he receives for himself (if he is the Kohen) or his master (if he is the slave).
3. In R. Yehudah's area, people consider Terumah proof of proper lineage; in R. Yosi's area, they do not.

(j) (Beraisa - R. Elazar Barebi Yosi): I only testified once, and through my testimony, a slave was established as a Kohen.
(k) Question: This cannot be - Hash-m does not allow a mishap to occur through the animal of a Tzadik, all the more so through a Tzadik himself!
(l) Correction: They sought to establish a slave as a Kohen through his testimony.

1. He saw the slave receive Terumah in R. Yosi's area, and testified in R. Yehudah's area.

(a) (Mishnah): This area is a Beis ha'Pras.
(b) He is only believed because Beis ha'Pras is only a Rabbinic stringency.

1. (Rav Yehudah): A person may crouch down and blow on the dirt of a Beis ha'Pras and (if no bones are seen) walk across.
2. (Rav Yehudah Bar Ami): A Beis ha'Pras which has been walked on very much is pure.

i. Any bone the size of a barley seed has surely been crushed.

(c) (Mishnah): We used to walk this far on Shabbos.
(d) The Tana holds that the prohibition to leave the Techum is only Rabbinic.
(e) He is *not* believed to say, Ploni owned a path to his field here, or that the funeral procession of Ploni paused here.
(f) This is because these cause a monetary loss to someone.
(g) (Beraisa): A child is believed to say the following:

1. Father told me that this family is pure, this one is impure.

i. Question: 'Pure' and 'impure' do not apply to families!
ii. Correction: Rather, this family has proper lineage, this one, improper.

2. We ate at the Chatzatzah (explained below) when Ploni's daughter married Ploni.
3. We used to take Chalah and parts of an animal given to a Kohen to Ploni the Kohen.

i. He is only believed if he himself took them, not if others took them.

(h) In all these cases, a Nachri/slave that converted/was freed is not believed.
(i) He is *not* believed to say, Ploni owned a path to his field here, or that the funeral procession of Ploni paused here; R. Yochanan Ben Brokah says, they are believed.

1. Question: On which case does R. Yochanan Ben Brokah argue?
2. It cannot be the last cases - these cause a monetary loss!
3. Rather, he argues on the first law, and says that a Nachri/slave that converted/was freed is believed.
4. The first Tana says that he was not careful about what he saw when he was a Nachri; R. Yochanan Ben Brokah holds, since he planned to convert, he was careful.

(j) Question: What is Chatzatzah?
(k) Answer (Beraisa): A brother that married a woman of improper lineage, the family takes a barrel of fruit and breaks it in the middle of the street.

1. They say, 'Hear our brothers Yisrael, our brother Ploni married a woman of improper lineage; we are afraid that our seed will be mixed with his. Come take some fruit as a remembrance, so our seeds should not get mixed.