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1)

(a) How do we initially reconcile Rav, who signed on *the side* of a document, with our Mishnah, which invalidates a Get which is signed at the top or at the side of a Get?

(b) And how do we reconcile this answer with our Mishnah, which invalidates two Sh'taros written on one column, if the witnesses signed in the middle?
Why do we not simply see which document faces the top of the signatures?

(c) The next case in the Mishnah (when it is the ends of the two Sh'taros that face each other), which validates whichever of the two Sh'taros with which the signatures coincide, forces us to retract from our current explanation of Rav .
How is that?

(d) So how do we reconcile Rav with our Mishnah? On what basis did he sign at the side of the Sh'tar?

(a) Why does Rebbi Yirmiyah establish our Mishnah 'K'sav Sofer ve'Eid' to mean 'Chasam Sofer ve'Eid'?

(b) What is the Tana then coming to teach us?

(c) What does Rav Chisda mean when he establishes the Mishnah like Rebbi Yossi? What does Rebbi Yossi say?

(d) In the case when they recognized the signature of one of the witnesses and the handwriting of the Sofer, what did ...

1. ... Rebbi Avahu rule?
2. ... Rebbi Yirmiyah comment?

(a) What does the Tana Kama of the Beraisa mean when he says that a nickname only lasts up to ten generations?

(b) What does Rebbi Shimon ben Elazar say?

(c) What source does Rav Huna quote in support of Rebbi Shimon ben Elazar?

(a) What does Rebbi Yehoshua ben Levi learn from the Pasuk in Yirmiyah "Umlalah Yoledes ha'Shiv'ah, Nafchah Ba'ah Shimshah, be'Od Yomam Boshah ve'Chafrah"?

(b) Of the seven Batei-Din of the Kingdom of Yisroel guilty of idolatry, which was ...

1. ... the first?
2. ... the last?

(c) What does seven Batei-Din mean in this context?

(d) Why did Rebbi Yehoshua ben Levi not include ...

1. ... the families of Shalum ben Yavesh, Zecharyah and Zimri?
2. ... Omri, rather than his son Achav?

(a) How does Rav Ami extrapolate this from the Pasuk "Ki Solid Banim u'V'nei Banim" (see Tosfos DH 'Mai K'ra'?

(b) In what way was Hoshei'a ben Eilah not as bad as his predecessors?

(c) Then why did Shalmaneser exile Yisrael in *his* time?

(d) How did Rav Chisda ... quoting Mereimar, explain the Pasuk in Daniel "va'Yishkod Hashem Elokeinu al ha'Ra'ah va'Yevi'ehah Aleinu Ki Tzadik Hashem Elokeinu"? In what way was sending us into exile prematurely considered a righteous act?

(a) By how many years did Galus Yechonyah precede GalusTzidkiyahu?

(b) Who were the thousand men described in Melachim as "ha'Cheresh ve'ha'Masger"?

(c) What is the meaning of ...

1. ... "ha'Cheresh"?
2. ... "ha'Masger"?

(d) How does Ula explain the Pasuk "ve'Noshantem" (differently than Mereimar)?

8)

(a) What is a 'Get Me'useh'?

(b) A Get Me'useh under the auspices of Beis-Din is Kasher, says Rav Yehudah Amar Shmuel.
When will it be ...

1. ... Kasher even if it is enforced by Nochri law-courts?
2. ... Pasul (even under the auspices of Beis-Din)?

(a) What does Rav Nachman Amar Shmuel mean when he says 'she'Lo ke'Din ...

1. ... Pasul'?
2. ... u'Posel'?

(b) To which two cases does this ruling apply?

(c) What will be the Din in a case of Get ha'Me'useh be'Nochrim she'Lo ke'Din?

(d) What problem do we have with the ruling in the case of a Get ha'Me'useh be'Nochrim ke'Din?

(a) Rav Mesharshaya explains that min ha'Torah , a Get ha'Me'useh ke'Din be'Nochrim is Kasher. Then why did Chazal decree that it should be Pasul?

(b) What problem do we have with Rav Mesharshaya's explanation from the following case of 'she'Lo ke'Din'?

(c) So we conclude that a Get ha'Me'useh be'Nochrim ke'Din is Pasul even min ha'Torah.
Then how do we explain ...

1. ... the strange phenomenon of 'Pasul u'Posel'?
2. ... the distinction between ke'Din and she'Lo ke'Din? Why did they not decree that the latter should be Posel on account of she'Lo ke'Din of a Yisrael?

(a) When Abaye saw Rav Yosef forcing men to give a Get to their wives, he objected on the grounds that we are considered Hedyotos.
What are Hedyotos?

(b) He quoted Rebbi Tarfon in a Beraisa.
How did Rebbi Tarfon extrapolate this from the Pasuk "ve'Eileh ha'Mishpatim Asher Tasim *Lifneihem*"? To whom does "Lifneihem" refer?

(c) What second D'rashah (actually cited first by the Tana) did he make from this Pasuk?

(d) How did Rav Yosef reply to Abaye's Kashya?

(a) What did Rav Yosef mean by 'Midi de'Havi a'Hoda'os ve'Halva'os'?

(b) In that case, why does the Sugya there confine Gezeilos va'Chavalos to Mumchin (Semuchin)?

(c) Why did Rav Yosef compare Gitin to Hoda'os ve'Halvo'os?

(a) What does the Tana say concerning a woman about whom the rumor has spread that she is betrothed?

(b) How do we initially interpret his statement 'Megureshes, Harei Hu Megureshes'? Why can it not be understood literally?

(c) If there is an Amasla (good reason to doubt the rumor), then we discount it.
What example does the Tana give of an Amasla ...

1. ... by Get?
2. ... by Kidushin? Will this apply the other way round?

(d) How do we reconcile Rav Ashi, who discounts any rumor that emanates concerning a married couple with our Mishnah, which forbids the wife of a Kohen on her husband, as a result of a rumor? How does Rav Ashi explain 'Megureshes, Harei Zu Megureshes'?

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