Please note that unless otherwise indicated, we follow the explanation of Rashi. Our notes and comments do not necessarily have a bearing on the practical Halachah.

1)

(a) Why did the Chachamim institute that a Besulah should marry on Wednesday?

(b) Why was it essential to take her to Beis-Din immediately if he had a Ta'anas Besulim?

(c) On which day does an Almanah get married?

(a) We learned in a Mishnah in Af-al-Pi that a Besulah is given twelve months from the time of the betrothal to prepare for the wedding.
What is the equivalent period given to an Almanah?

(b) What happens if the twelve month period terminates and the Chasan postpones the wedding?

(c) How did Rav Yosef quoting Rav Yehudah Amar Shmuel try to give that as a reason for 'Besulah Niseis le'Yom ha'Revi'i ... '?

(d) He queried this however, because of the argument 'Marei de'Avraham, Tali Tanya be'de'Lo Tanya!' Rav Yosef might have been querying his Rebbe. Taking into account who the questioner is, he might also have been querying himself.
Why is that?

(a) What is wrong with the statement of Rav Yosef 'Tali Tanya be'de'Lo Tanya!'?

(b) Then what did he mean to ask?

(c) In fact, Rav Yehudah Amar Shmuel was coming to answer why the Chachamim fixed Wednesday for a Besulah, and not Sunday.
What did he answer?

(d) What can we now extrapolate from the Takanah of 'Shakdu', with regard to the wedding being postponed after termination of the telve-month period?

(a) What does Rav Yosef extrapolate from the above Din of O'neis, with regard to the Din if the Wednesday arrives and he or she is sick or she becomes a Nidah?

(b) Others are not so sure about this.
Why might he his illness on the Wednesday be different than the twelve months falling on Monday?

(c) And even assuming that if ...

1. ... the Chasan is ill on the due date, he still has to sustain her, he might be exempt if she were to be ill.
Why might he be obligated to sustain her even then?
2. ... she can say that her illness is tough luck on him, why will she not say this if she becomes a Nidah in her fixed time?

(d) This might not apply however, if she becomes a Nidah outside of her fixed time, seeing as it is then unpredictable.
Why might she nevertheless not be able to claim that it is his tough luck?

5)

(a) Rav Acha tries to resolve this She'ilah from the Mishnah in Af-al-Pi that we quoted earlier 'Hi'gi'a Z'man ve'Lo Nis'u, Oshlos mi'she'Lo ve'Ochlos bi'Terumah'.
What does he infer from the Lashon "Lo Nis'u'?

(b) Why can the Tana not be referring to a case where the women deliberately postponed the wedding? Then what is he referring to?

(c) Rav Ashi refutes the proof.
How does he then explain the Tana's use of the word 'Lo Nis'u'?

(a) To what is Rava referring when he says that Gitin is different? What do we infer from that statement?

(b) How do we try to infer Rava's principle from the Mishnah in Gitin 'Harei Zeh Gitech im Lo Ba'si mi'Kahn ve'ad Sh'neim-Asar Chodesh u'Meis be'Toch Sh'neim-Asar Chodesh Eino Get?

(c) Why is the Get not valid when the husband dies during the twelve month period?

(d) How do we refute this proof? Which basic principle might the Tana be coming to teach us?

(a) What does the Reisha of the above Mishnah say with regard to a dying man who gives a Get to his wife and says 'This is your Get should I die' or 'This is your Get from after this illness', and then dies? How does this refute the previous contention?

(b) We conclude however, that there is still no proof from the (Reisha de') Seifa however (that 'Ein O'nes be'Gitin'), because maybe the Tana comes to preclude from Raboseinu who hold in turn, like Rebbi Yossi.
What does Rebbi Yossi say (with regard to 'Z'mano shel Sh'tar')?

(c) So why can Rava's source not be the (Seifa de') Seifa of the Mishnah 'me'Achshav, im Lo Ba'si mi'Kahn ve'ad Sh'neim-Asar Chodesh, u'Meis be'Toch Sh'neim-Asar Chodesh, Harei Zeh Get'.
Is there any reason to differentiate between whether he dies or merely becomes ill?

(a) What happened to the man who said that if he did not return within thirty days then the Get that he gave his wife would become valid?

(b) Why is there no proof for Rava from Shmuel, who ruled there that the Get was valid? Why is there no proof from there that 'Ein O'nes be'Gitin'?

(c) Then what is Rava's source?

(d) His reason is because of P'rutzos and because of Tz'nu'os.
What does he mean by ...

1. ... P'rutzos?
2. ... Tz'nu'os?

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