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1)

(a) We just learned that 'T'nai Kesuvah ki'Kesuvah' includes the Tosefes. This statement has no less than fourteen ramifications.
What is the significance (regarding the Tosefes) of ...

1. ... 'Mocheres' and 'Mocheles'?
2. ... 'Pogemes'?
3. ... 'Tova'as'?

(b) May a woman claim 'Sh'vach' (the benefits of the improvements that the heirs made in the property after her husband's death) when claiming the Tosefes Kesuvah.

(c) Under what condition will a woman receive her Kesuvah if she claims it not dierectly from her husband, or if one witness testifies that it has already been paid, or if she claims property from one of her husband's purchasers or from the orphans?

(a) What is the significance of 'Shevi'is' with regard to the Tosefes?

(b) From which kind of property can she claim Tosefes?

(c) What is the difference between a woman who continues to live on her husband's estate and one who returns to her parental home?

(a) We learned in the Mishnah on 52b. (regarding K'suvas B'nin Dichrin) 'Inun *Yarsun* Kesef K'suvasech'. That is the correct text according to the Pumbedisa'i.
How did they read the Mishnah in Masa Mechsaya?

(b) What is the Halachic difference between the two texts? Like whom is the Halachah?

(c) If her husband set aside Metaltelin for her Kesuvah ...

1. ... as long as they are available (and not lost), she may claim them from the heirs without a Shevu'ah.
   Why is that?
2. ... and they got lost, the Pumbedisa'i maintain that she may nevertheless claim without a Shevu'ah.
   Why?

(d) What did they say in Masa Mechsaya?

(a) If her husband set aside as an Apotiki for her Kesuvah, a field marked (in the document) ...

1. ... on all four sides, she does not require a She'vu'ah either.
   Why not?
2. ... on one side, they said in Masa Mechsaya that she requires a Shevu'ah.
   Why is that?

(b) What did the Pumbedisa'i say? Like whom is the Halachah?

(a) If someone who wishes to give his friend a gift of Karka asks witnesses to write the appropriate document, sign it and give it his friend, if the recipient made a Kinyan, no further negotiations are necessary with regard to documenting the gift.
Why is that?

(b) The same applies, the Pumbedisa'i maintain, if the recipient did not make a Kinyan.
What did they say in Masa Mechsaya?

(c) What is the Halachah?

(a) Rebbi Nasan rules like Rebbi Shimon Shezuri by Mesukan and Terumas Ma'aser shel D'mai.
What does Rebbi Shimon Shezuri say about ...

1. ... Mesukan (ha'Goses) in Gitin?
2. ... Terumas Ma'aser shel D'mai (in D'mai)?

(b) How does Rebbi Nasan's ruling there give rise to the suggestion that he (and not Rav) is the one to rule like Rebbi Elazar ben Azaryah (who says in our Mishnah that an Almanah min ha'Erusin only receives a Manah)?

7)

(a) Why did Chazal institute that the gift of a 'Sh'chiv Mera' (a man on his deathbed) does not require a Kinyan?

(b) If the documented gift of a 'Sh'chiv Mera' records a Kinyan, Shmuel has doubts whether the gift is valid or not.
Why should it not be valid?

(c) Could Shmuel hold like Rebbi Yossi, who holds that the date written on a Sh'tar determines from when one may claim?

(d) Rav gives it the advantage of the gift of a healthy man, and that of a Sh'chiv Mera.
What is the advantage of ...

1. ... the gift of a healthy man (over that of a Sh'chiv Mera)?
2. ... the gift of a Sh'chiv Mera (over that of a healthy man)?

(a) What do we learn from Rav's opinion in the previous case?

(b) How does this repudiate our suggestion that Rebbi Nasan must be the one to rule like Rebbi Elazar ben Azaryah in our Mishnah?

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