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1)

(a) What must the survivng Dayanim write in a Sh'tar if one of the three Dayanim who substantiated it died before he had a chance to sign his name?

(b) Rebbi Zeira heard this from Rebbi Aba.
What would have happened had Rebbi Aba from Acco not reminded him about it?

(c) Rav Nachman bar Yitzchak's qualifies this. If they stated in the document that it had appeared before Beis-Din, it was no longer necessary to word it the way Rebbi Zeira said.
On what grounds do we object to his statement?

(d) We conclude that what Rav Nachman bar Yitzchak meant is that they added 've'Amar Lana Rabana Ashi'. Why is this acceptable? Why would it not suffice to add 'de'Bei Dina de'Rabana Ashi'?

1. ... she was married but is now divorced?
2. ... she was captured but that her captors did not violate her?

(a) What do we initially attempt to learn from the Pasuk in Ki Seitzei "es Biti Nasati *la'Ish ha'Zeh*"?

(b) On what grounds do we reject this D'rashah?

(c) In fact, we use the Pasuk for the D'rashos of Rav Huna Amar Rav and of Rebbi Yonah (respectively).
What do they learn from ...

1. ... "la'Ish"?
2. ... " ha'Zeh"?

(a) Why is a woman who first claims that she is married, and then says that she is available for marriage not believed?

(b) When is she nevertheless believed?

(c) What did that woman reply, when they asked her why she told the first batch of potential suitors that she was betrothed and subsequently accepted Kidushin from other suitors?

(a) What did Rav rule when Shmuel asked him about a wife who first informs her husband that she is Tamei and then, on the same night, she tells him that she is Tahor?

(b) How did Shmuel react to Rav's ruling?

(c) What did Shmuel do when it came to the crunch?

6)

(a) The Tana of the Beraisa states that if two witnesses testify that a man died and two others testify that he did not, his wife is not permitted to marry, but that, if she did, she may remain with her husband.
What does the Tana say in a similar case, where two witnesses testify that a woman is divorced and two others testify that she is not?

(b) Rebbi Menachem b'Rebbi Yossi argues with the Tana Kama in both cases. What does he say?

(c) When does Rebbi Menachem be'Rebbi Yossi agree with the Tana Kama?

(a) What is the problem with allowing the woman to remain with her husband?

(b) How does Rav Sheishes answer this Kashya?

(c) Then why is *she* not Chayav an Asham Taluy?

(a) Rebbi Yochanan echoes the Beraisa in all respects, except that in the Seifa (the case where two witnesses testify that a woman is divorced and two testify that she is not) he concludes that, even if they married, she must leave her husband.
How does Abaye amend Rebbi Yochanan's initial statement, in order to reconcile the Reisha with the Seifa?

(b) To explain his words, he establishes him like Ula. What does Ula say?
How does Abaye now explain ...

1. ... the Reisha?
2. ... the Seifa?

(c) In the Reisha, why is she not permitted to marry him Lechatchilah?

(a) Rava reestablishes Rebbi Yochanan by two witnesses against two, and the reason that the woman is obligated to leave her husband in the Seifa, is because he holds like Rebbi Menachem b'Rebbi Yossi by Gerushin, but not by Misah.
Why is that?

(b) Rav Hamnuna rules that if a woman says to her husband that he divorced her, she is believed.
Why is that?

(c) Then how can Rava in the name of Rebbi Yochanan contend with the possibility that a woman will confront her husband and claim that he divorced her? What happened to the Rav Hamnuna's S'vara of 'Ein Ishah Me'izah Panehah ... '?

(d) Rav Asi establishes Rebbi Yochanan by two against two, like Rava, and he is speaking when the witnesses testify that the man had just died or that he just divorced his wife.
Why is that a reason to differentiate between Misah and Gerushin?

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