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1)

(a) On what grounds does Rava query the previous ruling (that the Yavam who inherits the Yevamah's Kesuvah, is obligated to bury her)?

(b) What does Abaye mean when he counters 'de'Ba'in Alav mi'Shenei Tzedadim'?

(c) Rava explains that he really based his Kashya on the principle 'Lo Nitnah Kesuvah li'Gevos me'Chayim'.
What does this mean? From where do we learn it?

(d) How do we answer Rava's Kashya? How does it help us to establish this principle like Beis Shamai?

(a) According to Beis Shamai, if the husband of a Sotah dies before his wife had a chance to drink the Mei Sotah, the Sotah may claim her Kesuvah and does *not need to drink the Mei Sotah*.
Why not?

(b) In view of this D'rashah (with which Beis Hillel cannot help but agree), how do we amend Beis Hillel, who say 'O Shosos O Notlos Kesuvah'?

(c) Beis Hillel's reason is based on the principle 'ha'Motzi me'Chaveiro Alav ha'Re'ayah'.
What is Beis Shamai's?

(d) Abaye learned earlier that we force the Yavam from two directions.
How do we adhere to the Lashon of the Kesuvah, which explicitly states 'ke'she'Tinas'i *le'Acher* Titli Mah she'Kasuv Lechi', when in fact, she is not free to marry anyone other than the Yavam?

(a) When Rebbi Aba (alias Rav) asked Sumchus what a Yavam should do to enable him to sell his brother's property, what did he reply assuming the Yavam was ...

1. ... a Kohen?
2. ... a Yisrael?

(b) In the latter case, does it make any difference whether he pays her the Kesuvah and sells what he wants before taking her back, or whether he takes her straight back?

(c) Seeing as she will anyway be able to claim from the fields that he sells (as we shall see later on Daf 95b.), why should the Yavam not be permitted to sell the fields?

(d) What Kashya did Rava ask Abaye from this Beraisa on what he said earlier that according to Beis Hillel, the Kesuvah of a Yevamah can be claimed in the lifetime of the Yavam?

(a) Why did Rava not ask the same Kashya from the Tana of our Mishnah, which forbids a Yavam to tell the Yevamah that her Kesuvah is lying on the table?

(b) How do we prove this answer from the Seifa, where the Tana states the same Halachah with regard to a husband and his wife? What is the significance of 'the three fields'?

(c) How does Abaye repudiate Rava's Kashya from Rebbi Aba's Beraisa?

5)

(a) Why did that man from Pumbedisa prepare to throw a Get to his Yevamah?

(b) How did his older brother appease him?

(c) What does the Beraisa say about a Yavam selling his deceased brother's property worth a *hundred* Manah, when the Yevamah's Kesuvah is only worth *one*?

(d) What ruling did Rav Yosef issue, based on this Beraisa?

(a) We learned in a Mishnah (on Daf 78a.) that if a woman inherited property after her betrothal, Beis Shamai permit her to sell it, but Beis Hillel do not.
In the event that she sold it, is her sale valid according to Beis Hillel?

(b) What does Abaye ask from here on Rav Yosef?

(c) What did Abaye respond when Rav Chanina bar Papi sent his approval of Rav Yosef's ruling?

(a) Rav Minyumi Brei de'Rav Nichumi sent a message that he agreed with Abaye.
What did he add?

(b) Rav Yosef took up the challenge and discovered a Beraisa.
What does the Beraisa say about a Yavam who is also his brother's creditor?

(c) How did Abaye refute Rav Yosef's proof from there?

(d) When Rav Yosef proved his point from the Lashon of the Beraisa 'Motzi'in mi'Yavam', implying that we do so even against his will, they sent word to Rav Minyumi Brei de'Rav Tivyumi. He quoted Rav Yosef bar Minyumi who quoted Rav Nachman.
What did Rav Nachman say?

(a) We try to establish the basis of Rav Nachman's ruling to erase 'Motzi'in' from the above Beraisa.
On what grounds do we rule out the suggestion that it is because Metaltelin are not Meshubad towards a Kesuvah?

(b) How would establishing the Beraisa like Rebbi Meir help Rav Yosef, seeing as the Halachah is not like Rebbi Meir anyway?

(c) We rule out the suggestion that he erases 'Motzi'in' because he can say to the Yevamah 'You are *my brother's* creditor, and not *mine*, because of a statement of Rebbi Nasan in a Beraisa.
What does Rebbi Nasan learn from the Pasuk in Naso "ve'Nasan la'Asher Asham Lo"?

(d) Then on what grounds *did* Rav Nachman erase 'Motzi'in' from the Beraisa?

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