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1)

(a) According to Rav Sh'man bar Aba Amar Rebbi Yochanan, what does the Chasan enter into the Kesuvah if the Kalah brings in pieces of gold?

(b) We ask on him from a Beraisa, which compares gold to vessels, which we initially take to mean silver vessels.
Why is this a Kashya? What would he enter if she brought in silver vessels?

(c) We answer that the Tana means golden *vessels* (not pieces of gold). What is then grammatically difficult with the Lashon 'ha'Zahav, Harei Hu ke'Keilim'? What should he rather have written?

(a) We also ask on Rebbi Yochanan from another Beraisa, where the Tana Kama compares gold to vessels, and golden Dinrim to money.
What does Raban Shimon ben Gamliel say?

(b) Why can Raban Shimon ben Gamliel not be referring to the Seifa of the Tana Kama's words?

(c) So he must be referring to the Reisha.
What does the Tana Kama then hold? How will that present Rebbi Yochanan with a Kashya?

(d) In the first answer, we establish the Machlokes on the Seifa, and they argue over golden Dinrim that can be used as coinage, but only with difficulty.
What is then their Machlokes?

(a) Alternatively, we establish the entire Beraisa like Raban Shimon ben Gamliel, and there are words missing.
How will the Beraisa then read, after the opening statements 'Zahav, Harei Hu ke'Keilim, Dinrei Zahav, Harei Hein ki'Chesafim'?

(b) Yet a third answer establishes the Beraisa 'ha'Zahav, Harei Hu ke'Keilim', to mean that pieces of gold are compared to silver vessels. How do we then establish Rebbi Yochanan?

(c) What is the advantage of this explanation over the previous ones?

(d) Rav Ashi establishes the Beraisa by 'Memala'.
What does he mean by that?

(a) Why does Rebbi Yanai consider the Besamim of Antioch like money (with regard to adding a fifth to the price before entering them into the Kesuvah)?

(b) What do Arabian camels (according to Rebbi Yochanan - see Tosfos DH 'Gemalim'), clothes from Mechsi, sacks from Rudya and ropes from Kamchunya (according to Rav Papi) have in common?

(c) What made Rava contend initially that the same will apply to purses from Mechuza?

(d) What caused him to change his mind?

(a) What is the minimum dowry that a man should give his daughter?

(b) In the event that he failed to include clothes in her dowry, what obligation does that place upon the Chasan?

(c) The minimum dowry that one gives an orphan is fifty Zuz.
Who pays for her dowry?

(d) What if she is of good stock?

(a) How do we prove from the Seifa of the Mishnah that the minimum of fifty Zuz for a woman's dowry means fifty Zuz Medinah (and not Tzuri)?

(b) Who has priority should a Yasom and a Yesomah both need ...

1. ... sustenance?
2. ... to get married?

7)

(a) What do we learn from the Pasuk in Re'ei (regarding the extent of giving Tzedakah) ...

1. ... "Dei Machsoro"?
2. ... "Asher Yechsar"?
3. ... "Lo"?

(b) How do we know that "Lo" refers to a wife"?

(c) What is the significance of the order of priorities as they appear in the above-mentioned Pasuk?

(d) Another Beraisa learns from "Dei Machsoro" that one is not obligated to enrich a poor man, and from "Asher Yechsar Lo" that one should provide him with a horse, should he need it and an Eved to run in front of him.
What did Hillel once do when he was unable to find the latter?

(a) It happened once in the upper-Galilee that they bought a litre (a weight) of meat daily for a poor man from Tzipori who was of good stock. According to one explanation, the Chidush is that the meat that they fed him was chicken's meat (which in those days was more expensive than that of animals).
What is the Chidush ...

1. ... according to the second explanation?
2. ... according to Rav Ashi, who establishes that the case took place in a small village?

(b) What happened to that poor man who was used to eating juicy meat and old wine, and whom Rebbi Nechemyah fed lentils?

(c) Why did Rebbi Nechemyah lament him with the words 'Woe to that man whom Nechemyah killed', and not 'Woe to Nechemyah who killed that man'?

(a) What did that poor man retort, when Rava rebuked him for eating fat hens and old wine at the community's expense? How did he extrapolate this from the Pasuk in Tehilim "Einei Chol Eilecha Yesabeiru, ve'Atah Nosein Lahem es Ochlam *be'Ito*"?

(b) What happened just then that caused Rava to concede that the poor man was right, and that he had spoken hastily?

(a) According to Rebbi Meir (the Tana Kama of the Beraisa), if a poor man does not want to receive Tzedakah, the Gaba'i Tzedakah gives him a loan, which he then transfers into a gift.
How does Rava explain the Chachamim, who reverse the order (in spite of the fact that we are dealing with a man who does not want a gift)?

(b) The Tana adds that in the case of a person who has money, but who insists on being sustained from Tzedakah funds, we give him his needs and then ask him to pay it back.
How does Rav Papa explain this?

(c) Rebbi Shimon disagrees with the previous opinions.
What does Rebbi Shimon say ...

1. ... in the latter case, when the poor man insists that the Gabai Tzedakah sustains him?
2. ... in the former case, when he does not have money, and does not want to accept from Tzedakah?

(a) In another Beraisa, Rebbi Yehudah (the Tana Kama) learns like Rebbi Meir in the previous Beraisa. He derives the first Halachah from "Ha'avet", and the second, from "Ta'avitenu".
What do the Chachamim (who hold like Rebbi Shimon regarding a poor man who insists on being sustained from Tzedakah) do with "Ta'avitenu"?

(b) Mar Ukva used to place four Zuzim daily inside the door-post belonging to a certain poor man.
What did the poor man decide to do one day?

(c) How did Mar Ukva ...

1. ... (and his wife who 'happened' to have accompanied him that day) prevent their identity from being discovered?
2. ... 's wife explain to her husband why his leg got burnt, but not hers?

(d) Why did they go to such lengths to avoid discovery, even to the point of getting burnt? From whom did they learn this?

(a) Why did Mar Ukva's son tell his father that the poor man to whom he sent a donation of four hundred Zuz every Erev Yom-Kipur did not need it?

(b) What was Mar Ukva's response?

(c) What was Mar Ukva's reaction when, on his deathbed, they informed him that he had given seven thousand Dinrim Tzedakah in good coinage (Aruch)?

(d) How do we reconcile this with the Takanah of Usha not to give more than one fifth of one's resources for Tzedakah?

(a) Rebbi Aba used to place money in his shawl and sling it over his shoulder for the poor to take.
How did he know that some dishonest person would not come and help himself?

(b) On what grounds did Rebbi Chanina's wife tell her husband that the poor man to whom he would send four Zuzim each Erev Shabbos did not really need it?

(c) Why was Rebbi Chanina grateful to him and to other swindlers like him?

(d) What did Rebbi Yehoshua ben Korchah extrapolate from the Pasuk in Re'ei "Hishamer Lecha Pen Yihyeh Davar im Levavcha Beliya'al" in conjunction with the Pasuk there "Yatz'u Anashim B'nei Beliya'al"?

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