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1)

(a) We have learned that a woman is not believed to permit her Tzarah to marry.
That being the case, why, in the Reisha of our Mishnah, does the second Tzarah need to contradict the first one and testify that her husband did not die, in order to be forbidden to marry? Why would she not be forbidden anyway, even if she remained silent?

(b) A person will give false testimony to implicate others, even though it means implicating oneself in the process.
What is the source for this?

(a) Rebbi Meir argues with Rebbi Yehudah and Rebbi Shimon in the second case in our Mishnah (when one of the Tzaros testifies that their husband died, and the other, that he was killed).
Like whom does Rebbi Elazar (ben Pedas) establish the Reisha, where there is no Machlokes, and where the Tana permits the Tzarah who says that he died, to marry?

(b) What does Rebbi Yochanan say?

(c) How do we establish the Seifa of the Mishnah 'Ishah Omeres Meis, ve'Ishah Omeres Lo Meis, Lo Tinasei'? Why is this a proof for Rebbi Elazar?

(a) Rebbi Tarfon even permits the woman who testifies that their husband died, to eat Terumah.
What is the Chidush? Why would we have thought otherwise?

(b) What does Rebbi Akiva say?

(c) Rebbi Tarfon and Rebbi Akiva engage in the same dispute with regard to a woman who testifies that her husband died first and then her father-in-law. Having permitted the Tzarah to continue eating Terumah in the case of the Tzarah, why did Rebbi Tarfon find it necessary to repeat it in the case of the mother-in-law?

(d) Having refused to believe the woman who testified that her husband died, in the case of the mother-in-law, why did Rebbi Akiva find it necessary to repeat it in the case of the Tzarah?

(a) The Mishnah on Amud b. rules, that if a woman testifies that she bore her first son overseas, and that after *he* died, her husband died too, she is believed and is permitted to perform Yibum.
Why is that?

(b) In that case, what will be the Din if, in the same circumstances, she inverts the order of her son's and husband's deaths?

(c) What can we infer from the Lashon 've'Chosheshin *li'D'varehah*'?

(d) What does Abaye go on to prove from there?

5)

(a) What does Rebbi Tarfon say about a man who betrothed one of five women, but who does not recall which one, if each of them claims to be the one whom he betrothed, and he does not want to marry all five? How many Kesubos must be pay?

(b) Rebbi Akiva disagrees.
What does *he* hold?

(c) They engage in exactly the same dispute regarding theft.
What is the case?

(a) What can we infer from the fact that the Tana specifically uses the word ...

1. ... 'Kidesh' (which infers Kidushei Kesef) in the Reisha (with regard to betrothal)?
2. ... 'Gazal' (and not 'Lakach') in the Seifa?

(b) According to Rebbi Shimon ben Elazar, the dispute between Rebbi Tarfon and Rebbi Akiva is by Bi'ah in the Reisha, and by Gazal in the Seifa.
What will they hold in a case of Kidesh or Lakach?

(c) And from the words of Rebbi Shimon ben Elazar, we can infer what the Tana Kama of the Beraisa holds. According to Rebbi Shimon ben Elazar, our Tana should have mentioned Bi'ah in the Reisha together with Gazal of the Seifa.
What should he have mentioned in the Seifa together with Kidesh of the Reisha, according to the Tana Kama?

(d) We establish the Mishnah like Rebbi Shimon ben Elazar.
In that case, why does the Tana say 'Kidesh'?

1. ... Kidesh?
2. ... Gazal?

(a) The Tana of our Mishnah states that if a woman who travelled overseas with her husband and son, returns with the news that first her husband died and then her son, she is believed, but not if she inverts the order.
Why is that?

(b) What will be the Din if she left home without children, and she then returns with the news that she bore a son overseas, but that first ...

1. ... he died and then her husband?
2. ... her husband had died, and then, her son?

(c) What will be the Din if she testifies that her mother-in-law bore a son (a Yavam) overseas, and that ...

1. ... her husband died first and then her son?
2. ... her son died first and then her husband?

(a) Is a woman believed to testify that her Yavam died, so that she can marry le'S'huk or that her sister died so that she may marry her husband?

(b) And is a man believed to testify that his brother died so that he may perform Yibum with his wife, or that his wife died so that he may marry her sister?

(a) Why can a man not normally appoint a Sh'li'ach le'Kabalah?

(b) Rava asked Rav Nachman whether, if a man who had a brother appointed a Sh'li'ach le'Kabalah, the Get would be valid.
Why might it be ...

1. ... valid?
2. ... invalid?

(c) What would the husband achieve by giving her a Get through a Sh'li'ach le'Kabalah?

(a) Rav Nachman answered him from our Mishnah. What did he prove from the Mishnah where, when she left ...

1. ... with a child, the Tana said 'Choletzes' and not 'Tinasei'?
2. ... without a child, he said 'Choletzes' and not 'Tisyabem'?

(b) Based on these two rulings, how did Rav Nachman resolve Rava's She'eilah with regard to a man who has a brother, who appoints a Sh'li'ach le'Kabalah and dies? Is his wife considered a Gerushah or an Almanah (regarding Yibum)?

(c) Ravina asked Rava whether, if a man who is currently quarrelling with his wife, appoints a Sh'li'ach le'Kabalah, it is considered to her advantage or to her disadvantage, to which Rav Nachman replied with a principle from Resh Lakish.
Which principle?

(d) Abaye puts it differently.
What does he say about a woman whose husband is as small as an ant?

(a) What does Rav Papa say in this regard, about a man whose profession is combing wool?

(b) And what does Rav Ashi say in this regard, man whose family is stigmatized?

(c) The last word however, goes to the Tana of the Beraisa.
What does he say about a woman who marries any of the above?

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