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1)

(a) In a Beraisa cited by Rav Yosef, the Tana explains that She'er comes to preclude from the practice of the Persians.
What did the Persians used to do?

(b) What does Rav Huna say about someone who insists on being intimate with his wife whilst they are both fully-clothed?

(a) The Tana Kama of our Mishnah obligates a man to bury his wife.
Which two (minimum) obligations does Rebbi Yehudah add to that?

(b) If this *was the normal practice*, then it would be obligatory even according to the Tana Kama, and if it *was not*, then even Rebbi Yehudah would not obligate him.
So in which case do they argue?

(c) What does 'Olah Imo ve'Eino Yoredes Imo' mean?

(d) In that case, what is the basis of the Machlokes between Rebbi Yehudah and the Tana Kama? Why does the Tana Kama not apply this (accepted) principle here?

(a) What does Rav Chisda Amar Mar Ukva rule regarding 'Olah Imo ve'Eino Yoredes Imo' after her death?

(b) What does Rav Chisda Amar Mar Ukva say with regard to sustaining the wife and children of someone who went out of his mind?

(c) What does the Beraisa say with regard to sustaining ...

1. ... the wife of someone who went overseas?
2. ... his children? Why the difference?

(d) What is the meaning of ...

1. ... Zanin?
2. ... Mefarnesin?

(a) How did Rav Ashi resolve the apparent discrepancy between the Din of the father who went out of his mind (whose children *one does sustain from his property*) and the one who went overseas (whose children *one does not*)? Why should the fact that the father left the town of his own volition make it any worse for his children?

(b) The Tana adds 'Davar Acher' to the Din of sustenance. According to Rav Chisda, this means ornaments.
What does Rav Yosef say?

(c) Assuming that they refer to the Beraisa (which rules 've'Lo Davar Acher'), why will Rav Yosef agree that she will nevertheless receive ornaments?

(d) What will they hold in the case of Rav Chisda Amar Mar Ukva (when the husband went out of his mind)?

(a) According to our current understanding of the Machlokes between Rav Chisda and Rav Yosef, they agree that a woman whose husband went out of his mind receives money for Tzedakah, but argue over one whose husband went overseas. Alternatively, they are referring to Rav Chisda Amar Mar Ukva (where the husband went out of his mind - and not to the Beraisa).
What is then their Machlokes?

(b) What will they then hold in the case of the Beraisa (when the husband went overseas)?

(a) Rav Chiya bar Avin Amar Rav Huna rules that if a man goes overseas and his wife dies, Beis-Din bury her in accordance with his Kavod.
What objection do we raise to this statement?

(b) How do we therefore amend it?

(c) What principle do we learn from Rav Chiya bar Avin Amar Rav Huna's ruling?

(a) Rav Masna rules that if a dying man instructs his children not to bury his wife with funds from his property, they are permitted to obey his instructions.
Why is there no obligation to bury her from his property (in which case his instructions would be invalid)?

(b) What is then strange about Rav Masna's statement?

(c) How do we therefore amend it?

(d) On what basis are his children forbidden to obey his instructions?

8)

(a) Until which stage does a girl (who is not yet a Bogeres) remain under her father's jurisdiction?

(b) Apart from the money issues involved, what restriction does this place on the girl's shoulders, should she become betrothed?

(c) Under whose jurisdiction is she if her father ...

1. ... handed her over to the Chasan's Sh'luchim to take her to the Chupah?
2. ... or his Sh'luchim accompanied the Chasan's Sh'luchim?
3. ... handed her to his Sh'luchim, who in turn, handed her over to the Chasan's Sh'luchim?

(d) The Tana of our Mishnah said '*Le'olam* Hi bi'R'shus Avihah Ad she'Tikanes le'Chupah'.
Why did he use the expression 'Le'olam'?

(a) According to Rav, handing over one's daughter to the Sh'luchim of the Chasan renders her married in all respects except for that of being permitted to eat Terumah.
Why is that?

(b) On what grounds does Rav Asi argue with Rav and say that she may eat Terumah, too?

(c) Rav Huna or Chiya bar Rav asked on Rav Asi from a Beraisa which states 'Le'olam Hi bi'R'shus ha'Av ad she'Tikanes le'Chupah'.
Why is this a Kashya on Rav Asi?

(d) Rav was unhappy with the Kashya.
How did he explain it simply, to conform with the opinion of Rav Asi?

(a) Shmuel disagrees with both opinions.
What does he mean when he says regarding the handing over to the Sh'luchim of the Chasan 'li'Yerushasah'?

(b) In which three regards is it not effective?

(c) Resh Lakish says 'li'K'suvasah'. Taken literally, he seems to be saying the same as Shmuel.
How does Ravina therefore explain 'li'Kesuvasah'?

(d) Like which of the above Amora'im do Rebbi Yochanan and Rebbi Chanina hold?

(a) A Beraisa elaborating on the Halachos of our Mishnah, concludes 'Ein ha'Ishah Ocheles bi'Terumah ad she'Tikanes li'Terumah'.
On whom is this a Kashya?

(b) What can we infer from the Beraisa which states that if the Kalah went with the Chasan into ...

1. ... her Chatzer *to stay overnight* and she subsequently died, then, even if her dowry was already with the Chasan, her father inherits it?
2. ... his Chatzer for the purpose of marriage, then even if the dowry was still with the father, when she dies, her husband inherits it?

(c) These two inferences appear to contradict each other. How does Rav Ashi resolve the contradiction?

13)

(a) What does Rav Ami bar Chama Darshen from the Pasuk in Ki Seitzei (written in connection with the S'kilah of a Na'arah Me'urasah) "li'Z'nos Beis Avihah"?

(b) How do we know that the Pasuk does not come to preclude a woman who has already entered the Chupah (but not one who has only been handed to the Chasan's Sh'luchim)?

(c) What do we learn from the Pasuk "Ki Yih'yeh ...

1. ... Na'arah? ...
2. ... Besulah? ...
3. ... Me'urasah"?

(d) Why can "Me'urasah" 've'Lo Nesu'ah' not be understood literally?

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