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1)

(a) What advice does Abaye offer to someone who needs to send his signature into Beis-Din for verification?

(b) What is Abaye afraid might happen?

(c) What is the power of such a Sh'tar? Could the Ba'al ha'Sh'tar claim from Meshubadim?

(d) Why would someone need send his signature into Beis-Din for verification anyway? Why could he not simply testify that the signature on the Sh'tar concerned was his?

(a) Why did that man ask Abaye for his signature? What was his profession?

(b) What did he try to do?

(c) What did Abaye respond?

(a) Which numbers did Abaye advise against writing at the end of the line in a Sh'tar?

(b) What should the Sofer do if in the process of writing the Sh'tar, one of these numbers happens to come up at the end of the line?

(a) What did that purchaser do to the Sh'tar that testified that he had purchased 'Tilsa be'Pardeisa'?

(b) Abaye tied him to the Amud to give him Malkus and he admitted to his forgery.
What gave the man's game away?

(c) Abaye did the same with another man.
What did *he* do with the Sh'tar that testified that he had purchased 'M'nas Reuven ve'Shimon Achi'? What does 'M'nas' mean?

(d) And what gave this man's game away?

(a) When a Sh'tar came before Rava on which he and Rav Acha bar Ada had signed, Rava recognized his own signature, even though the Ba'al ha'Sh'tar had forged both signatures.
What then, gave the game away?

(b) And why was Rava surprised at the man's ability to forge Rav Acha bar Ada's signature?

(c) The man gave two possible explanations of how he achieved it. He may have done it by holding on to the rope that spanned the river together with the bridge ('a'Metzra'), made for someone crossing over the bridge to hold on to.
What alternative method might he have employed?

(a) Our Mishnah discusses some Dinim about writing a Sh'tar.
What do writing a Get, the receipt of the woman's Kesuvah, a Sh'tar-Chov and a Sh'tar Mechirah have in common?

(b) Why does a Get not require the presence of the woman concerned?

(c) What is the common reason for all the others?

(d) What condition is required of the Sofer before he may write a Get (as will be explained later)?

8)

(a) It is obvious why the Sofer is not permitted to write a Sh'tar for the creditor or for the purchaser, in the absence of the other party.
Who has to pay the Sofer?

(b) What do Sh'tarei Erusin and Nisu'in, Sh'tarei Arisus and Kablanus and Sh'tarei Birurin (concerning two litigants who are choosing a Beis-Din, which will be explained later) have in common?

(c) What are Sh'tarei Erusin?

(d) What is the difference between Arisus and Kablanus?

(a) Who pays the Sofer in the current cases?

(b) What does Raban Shimon ben Gamliel say about Sh'tarei Birurin?

(a) How does Rav Yehudah Amar Rav initially interpret our Mishnah 'u'Vilevad she'Yehei Makiran' (with regard to a Get and a receipt)?

(b) Why is this necessary

(c) What problem do Rav Safra, Rav Acha bar Huna and Rav Huna bar Chinena have with the obvious inference of this statement?

(d) Abaye solved the problem by citing Rav.
What did Rav say?

(a) Even if the Sofer does know the name of the man and the woman, says Rav Acha bar Huna, we would be afraid that there is another couple in town with the same names, were it not for a ruling of Rav.
What did Rav say about two Yosef ben Shimon living in the same town?

(b) And how does Rav Huna (or Rav Acha) bar Chin'na Amar Rav dismiss the suspicion that someone may arrive in town and call himself Yosef ben Simon in order to divorce the real Yosef ben Shimon's wife?

(c) What will we do in such a case, if the Megaresh had not yet lived in the town for thirty days, according to Abaye?

(d) On what grounds does Rav Z'vid disagree with Abaye? What does one do with a new resident, according to him?

(a) Rebbi Yirmiyah bar Aba had signed on a receipt for a Kesuvah.
What discussion ensued when a woman came before him to claim her Kesuvah?

(b) On what grounds did Rebbi Yirmiyah bar Aba initially corroborate her claim?

(c) What made him change his mind?

(d) What caused Abaye to accept the revised version of Rebbi Yirmiyah bar Aba's testimony, in spite of the principle 'Keyvan she'Higid Shuv Eino Chozer u'Magid'?

(a) In a similar incident, what did Rebbi Yirmiyah reply when a woman claimed that she was not the woman on whose receipt he had signed?

(b) Following his own statement in the previous incident, on what grounds did Abaye accept Rebbi Yirmiyah's testimony? Why did he not take into account the fact that it is not the way of a Talmid-Chacham to be acquainted with a woman's voice?

(c) Why did Abaye advise Talmidei-Chachamim who go to betroth a woman, to go in the accompany of an Am ha'Aretz?

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