Previous daf

1) What do a female convert, and a freed captive and slave-girl who are all under three, have in common?

2)

(a) Under what circumstances does Rav Huna permit the conversion of a Nochri Katan 'al Da'as Beis-Din'?

(b) Rav Huna's Chidush is based on the principle 'Zachin le'Adam she'Lo be'Fanav'.
Why is this case called 'she'Lo be'Fanav'?

(c) Why do we need Rav Huna to teach us this, when we already have a Mishnah in Eiruvin which teaches us the same principle?

(d) Why is there no proof for Rav Huna from our Mishnah, which considers the conversion of a female convert under three to be a legal conversion?

(a) What does Rav Yosef say about a Ger Katan who is converted against his will?

(b) If it is as Rav Yosef says, asks Abaye, how can our Mishnah grant a girl who converted under three to a Kesuvah of two hundred Zuz? Why are we not afraid that she will recant ...

1. ... as soon as she grows-up, and will then go on to spend her K'subah as a Nochris?
2. ... even after she grows-up?

(c) Rava asks the same Kashya on Rav Yosef from the Mishnah in 'Eilu Na'aros', which grants a convert (as well as a freed captive and a slave-girl) of under three who is later raped, a fine of fifty Shekalim. And we give the same answer as we gave to Abaye.
Why did ...

1. ... Abaye not ask from the Mishnah in 'Eilu Na'aros'?
2. ... Rava not ask from our Mishnah?

(a) Our Mishnah states 'ha'Gadol she'Ba al ha'Ketanah, ve'ha'Katan she'Ba al ha'Gedolah ... K'subasan Masayim'.
What does the Tana of our Mishnah mean by ...

1. ... 'ha'Gadol she'Ba al ha'Ketanah'?
2. ... 've'ha'Katan she'Ba al ha'Gedolah'?

(b) Rebbi Meir includes a Mukas-Eitz in this list.
What do the Chachamim say?

(c) The Kesuvah of a Gerushah or Chalutzah min ha'Nesu'in is only a Manah (a hundred Zuz).
How much is the Kesuvah of a Besulah min ha'Nusu'in? What *is* a Besulah min ha'Nisu'in?

(d) What are the other ramifications of a woman whose Kesuvah is only one Manah?

5) What two Dinim do a female convert, and a freed captive or slave-girl have in common?

6)

(a) According to Rav Yehudah Amar Rav, if a Gedolah has relations with a Katan, she has the Din of a Mukas-Eitz.
What are the two ramifications of this ruling?

(b) What did Shmuel retort, when Rav Yehudah subsequently told him what Rav had said?

(c) How do others present this dispute between Rav and Shmuel?

(d) Rav Oshaya points out that our Mishnah, where the Chachamim argue with Rebbi Meir regarding a Mukas-Eitz, but not regarding a Katan who had relations with a Gedolah, appears to substantiate Shmuel's opinion.
How does Rava establish the Mishnah even according to Rav?

(a) According to Rami bar Chama, Rebbi Meir and the Rabbanan agree that if a man does not know that his wife is a Mukas-Eitz, she receives nothing. Why is that?

(b) They argue, he maintains, specifically when he knows that she is. The basis of their argument is whether she receives the Kesuvah of a Bogeres or of a Be'ulah.
How much is the Kesuvah of a Bogeres?

(c) Why does ...

1. ... Rebbi Meir prefer to compare her to a Bogeres (than to a Be'ulah)?
2. ... the Chachamim prefer to compare her to a Be'ulah (than to a Bogeres)?

(a) In the Mishnah later in the Perek, Raban Gamliel and Rebbi Eliezer declare that we believe the woman who says that her Besulim were not broken through relations with a man.
How *were* they broken according to her?

(b) How does Rav Nachman prove Rami bar Chama (in whose opinion Rebbi Meir and the Rabbanan agree that if the man did not know that his wife was a Mukas-Eitz, she receives nothing) wrong from there?

(c) Rava therefore establishes the Machlokes in both cases (whether he knew that she was a Mukas-Eitz or not). According to Rebbi Meir, she always receives two hundred Zuz.
What do the Chachamim say?

(d) Who will now be the author of the Mishnah later in the Perek (which quotes Raban Gamliel and Rebbi Eliezer), Rebbi Meir or the Rabbanan?

(a) How do we explain the Beraisa which states that if a man claims that a woman was not a Besulah and there are witnesses that she committed adultery after the Kidushin, she is entitled to a Kesuvah of a hundred Zuz? Why can the Beraisa not be correct as it stands?

(b) What does Rav Chiya bar Avin Amar Rav Sheishes extrapolate from there?

(c) Rav Nachman asks on this from a Mishnah later which says to the contrary.
What does the Tana say regarding a man who claims that the woman he just married is not a Besulah? What is her counter-claim?

(d) How did Rav Sheishes himself explain 'Mekach Ta'us' there to answer the Kashya?

(a) On what grounds does Rava prefer Rav Nachman's question to Rav Sheishes' answer?

(b) So how did *he* answer the Kashya? When is it a Mekach Ta'us, and when does she receive a hundred Zuz?

(c) Bearing in mind his own interpretation of the Machlokes between Rebbi Meir and the Chachamim, what do we prove from his current statement?

(d) Who is *now* the author of the Mishnah later in the Perek (which quotes Raban Gamliel and Rebbi Eliezer - where she claims that she is a Mukas Eitz)?

Next daf