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1)

(a) What does the Tana in a Beraisa say about someone who makes out ...

1. ... that he is blind, fat or lame?
2. ... that he needs Tzedakah when really, he doesn't?

(b) How much must a person possess before becoming forbidden to take Tzedakah?

(a) Is a person who has close to two hundred Zuz obligated to sell his house and household vessels to remove the necessity to take from Tzedakah?

(b) Another Beraisa obligates him to sell his golden household goods and to replace them with silver ones (if necessary) or to sell his silver ones and replace them with copper ones. What distinction does Rav Z'vid initially make between different kinds of household goods to resolve this discrepancy?

(c) On what grounds do we reject Rav Z'vid's distinction?

(d) Rava establishes the Beraisa that obligates the sale, by something like a silver plow, which it is not unpleasant for a person to replace. Rav Papa establishes the Beraisa which obligates him to sell after he has claimed. What does this mean?

(a) If a Yesomah's mother and brother married her off and gave her a dowry of a hundred or fifty Zuz, she is permitted to claim her full due when she grows up.
How much is that?

(b) Does it make any difference whether or not, she agreed at the time, to what they gave her?

(c) According to Rebbi Yehudah, if the father married off his first daughter in his lifetime, then the subsequent daughters are entitled to the same amount.
What do the Chachamim say?

(a) What does Shmuel mean when he says 'le'Parnasah, Shamin be'Av'?

(b) How does Rav Nachman bar Yitzchak reconcile this with the Beraisa, which says that we do not gauge Parnasah by what the father would have given, but by the value of the father's property?

(c) But the Tana specifically wrote 'Nizonos u'Misparnesos'. If this double Lashon is not referring to both Mezonos and Parnasash (dowry), then to what does it refer?

(a) The Chachamim in our Mishnah refer to a rich man who became poor or a poor man who became rich.
Why can they not mean that her dowry depends on her father's current wealth (posing a Kashya against Shmuel)?

(b) In that case, the Chachamim must be referring to assessing the wishes of the father, which they maintain, Beis-Din do not do. What they do assess, is the value of the property.
How will we then reconcile Shmuel with our Mishnah?

(c) If Shmuel follows the opinion of Rebbi Yehudah in our Mishnah, as we just concluded, why did he not simply say 'Halachah ke'Rebbi Yehudah'? What does the wording of Shmuel teach us?

(d) In that case, why did Rebbi Yehudah refer to a case where the father *married* off his first daughter?

(a) What was Rav Chisda's reaction, when Rava informed him that they had Darshened in his name 'Halachah ke'Rebbi Yehudah'?

(b) How do we reconcile this statement of Rava with another statement where he ruled like Rebbi, who authorizes a daughter to receive a tenth of her father's property?

(c) How do we prove this answer from a statement made by Rav Ada bar Ahavah quoting what Rebbi once did.
What did Rebbi once do?

(a) Bearing in mind Rebbi's opinion, that generally, a daughter is entitled to a tenth of her father's property, does this mean that if a man dies leaving ten daughters, his sons do not receive anything?

(b) What is the difference whether the ten daughters marry simultaneously or one after the other?

(c) A statement of Rav Masna is misquoted as 'Im Ba'u Linasei Kulam ke'Achas, *Notlos Isur Echad'*.
What did he really say?

8)

(a) According to Rebbi in a Beraisa, once a Yesomah becomes a Bogeres or marries, she loses her rights to Mezonos.
Does she also lose her rights to Isur Nechasim?

(b) What does Rebbi Shimon ben Elazar say?

(c) In which case will Rebbi Shimon ben Elazar agree that a girl receives Isur Nechasim even though she is married?

(d) What did the Yesomos therefore used to do in order to ensure that they did not lose their rights to Isur Nechasim?

(a) Rav Nachman quoted Rav Huna who ruled like Rebbi.
How did he (in answer to Rava's Kashya) reconcile that ruling with our Mishnah, which permits specifically a Ketanah whose mother or brother married her off to claim Isur Nechasim when she grows up, but not if she married as a Na'arah or a Bogeres?

(b) How did Rav Nachman prove this answer to Rava from another Beraisa, where Rebbi rules that a daughter who is being fed by her brothers is entitled to Isur Nechasim? What can we infer from that Beraisa?

(c) How did Rav Ada bar Ahavah quoting Rava qualify this ruling? In which sole case does a girl lose her right to Isur Nechasim if she failed to lodge a protest?

(d) How do we reconcile Rava's ruling with Rav Nachman, who a little earlier cited a Beraisa, which clearly maintains that a girl loses Isur Nechasim even if she married when she was a Na'arah?

(a) Rav Huna quoting Rebbi states that Parnasah (a daughter's dowry) does not have the Din of T'nai Kesuvah.
What does he mean by T'nai Kesuvah?

(b) Why can he not have meant that, unlike T'nai-Kesuvah ...

1. ... she can claim Parnasah from Meshubadim?
2. ... she cannot claim it from Metaltelin?

(c) Why can a woman claim Parnasah from Meshubadim, but not Mezonos?

(d) Then what *did* Rebbi mean when he said 'Parnasah Einah ki'Tenai Kesuvah'? Why the difference between the two cases?

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