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1)

(a) According to Rebbi Aba quoting Amri Bei Rav, even a Shigra de'Tamri is termed 'a little benefit' to prevent the man from reclaiming his expenses.
What is a 'Shigra de'Tamri'?

(b) Why can it not mean a cluster of dates?

(c) We remain uncertain whether 'Chuvtza de'Tamri' also fall under this category.
What is 'Chuvtza de'Tamri'?

(d) We learned earlier that the small measure of a dried fig is only considered 'a little benefit' if he ate it in an honorable manner. The Amora'im of Eretz Yisrael dispute how much one needs to eat to be considered 'a little benefit' irrespective of how he ate it. One opinion maintains it is an Isur's worth.
What does the other opinion hold?

(a) The Dayanim of Pumbedisa cite Rav Yehudah, who ruled 'What he spent, he spent, and what he ate, he ate' in a case where all the man benefited from the property was a bundle of branches.
What is the significance of 'a bundle of branches'?

(b) What did Rav Yehudah rule with regard to the Din of a three-year Chazakah that conforms with his ruling here?

(c) What did Rav Ya'akov Amar Rav Chisda say about someone who spends money on the property of his wife who was a Ketanah, whom her mother and brothers married off? Why is that?

(a) What was the significance of the four hundred Zuz that a certain husband was taking from Chuza'a?

(b) What were his travelling expenses?

(c) Rav Ami ruled 'What he spent, he spent ... ', because he used up one Zuz of his wife's money.
On what grounds did the Rabbanan protest?

(d) Did he accept their protest?

(a) We learned in our Mishnah that if the man did not reap any benefit from his wife's property, he swears how much he spent and claims his expenses. Rav Asi establishes this when the profits equal the expenses. On what grounds does Rava reject Abaye's interpretation that if the profits would ex ceed the expenses, then he could claim without having to swear?

(b) Then how does Rava interpret Rav Asi's statement?

(a) How did the arrangement with Arisim (share-croppers) normally work?

(b) We ask what the Din will be if the husband brought an Aris into his wife's fields and then divorced her, before he could derive the full benefits of his work.
On what grounds might we *not* say 'Mah she'Asah Asah, Mah she'Achal, Achal' (despite the fact that *he* is the one who hired the Aris)?

(c) What is the Din with regard to someone who enters someone's field and cultivates it?

(d) On what basis might an Aris who is hired by the husband have less of a claim than him?

7)

(a) We ask whether the husband has the right to sell the Peiros of his wife's Nechsei mi'Lug.
Why might this not be permitted?

(b) Yehudah Mar bar Mereimar quotes Rava as saying that the sale is valid. How does Rav Papi quote Rava?

(c) What is the significance of the statement that Mar bar Mereimar did not hear it directly from Rava, but that he derived it from an incident that occurred?

(d) To which incident was he referring?

(a) Why in fact, is there no proof from Rava's ruling there that he holds 'Mah she'Asuy Asuy'?

(b) We finally rule that the husband's sale is invalid. We learned above that the reason for this is the fact that the Takanah of Nechsei mi'Lug was in order to help the household flourish. That is Abaye's explanation. According to Rava, it is because 'Shema Tachsif'.
What does 'Shema Tachsif' mean?

(c) One of the three distinctions between the two explanations is when the property is close to the town, in which case, the wife can keep an eye on it (making sure that the purchaser does not let the field deteriorate). The second distinction is if the husband is an Aris.
What does that mean? So what if he is?

(d) What is the third distinction?

(a) Beis Shamai and Beis Hillel agree that a Shomeres Yavam may sell or give away property that she inherits at that stage. According to Beis Shamai, in the event of her death, the Yavam's heirs share the Nechsei mi'Lug with her's.
Do her heirs also share the Nechsei Tzon Barzel with her husband's?

(b) Beis Hillel say ...

1. ... 'Nechasim be'Chezkasan'. The meaning of 'be'Chezkasan' will be discussed in 'Mi she'Meis'.
   Which property is Beis Hillel referring to?
2. ... 'u'Kesuvah be'Chezkas Yorshei ha'Ba'al'.
   What do they mean by 'Kesuvah'?

(c) What do Beis Hillel hold with regard to Nechsei mi'Lug? Who inherits the Nechsei mi'Lug of a Shomeres Yavam who died?

(d) According to Rebbi Meir, the money or the detached fruit that her husband left behind are used to purchase land, from which the Yevamah eats the Peiros. What is the basis of this Halachah? What principle can we learn from it?

(a) If her husband left fruit that was attached to the ground, Rebbi Meir and the Chachamim argue in exactly the same way as they argued earlier (in the Mishnah on 79a.) with regard to Nechsei mi'Lug which she inherited. What is the opinion of ...

1. ... Rebbi Meir?
2. ... the Chachamim?

(b) The Chachamim also argue with Rebbi Meir regarding detached fruit. In their opinion, whoever took it first, may retain it.
What happens to it should she have taken it first? When would she have taken it?

(c) What is the Chachamim's reason for this ruling? In which point do they argue with Rebbi Meir?

(d) Once the Yavam marries her, she is his wife in every regard except one. What is the exception?

(a) What does the Tana mean when he forbids the Yavam to tell the Yevamah that her Kesuvah is lying on the table?

(b) Is a husband permitted to say this to his wife?

(c) What does the Tana mean when he writes that, having divorced her, she only receives her Kesuvah?

(d) If the Yavam divorces the Yevamah and remarried her, how many Kesuvos will she receive?

(a) We are not sure who buries the Shomeres Yavam when she dies.
On what grounds might the obligation to do so fall upon ...

1. ... the heirs of her husband (i.e. the Yavam)?
2. ... her father's heirs?

(b) What is the outcome of this She'eilah?

(c) Abaye corroborates this ruling from another Beraisa, which states 'Yorshehah, Yorshei Kesuvasah, Chayavin bi'Kevurasah'.
How does he infer from these words that the Tana is talking about a Shomeres Yavam?

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