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1)

(a) If a man who is married to two women, sells his field, and the first woman withdraws from any claim against the purchaser, what happens to the field when their husband dies and the second woman claims it from the purchaser?

(b) What sort of field are we talking about?

(c) The Tana in the Mishnah spoke about one of the wives withdrawing any claims against the creditor.
But did we not learn in a Beraisa that one cannot withdraw from something that one already has?

(a) The Mishnah in Gitin states that if someone purchases a field that is designated for a woman's Kesuvah, the purchase is invalid, even if the sale is backed by the seller's wife.
Why is that?

(b) How does Rebbi Zeira Amar Rav Chisda initially reconcile our Mishnah, which accepts the woman's withdrawal (albeit with a Kinyan), with the Mishnah in Gitin?

(c) According to Rebbi Yehudah, if a man sells one field to one person without the backing of his wife, and a second field to another person, and his wife substantiates the sale, she can say 'I was only out to make my husband happy'.
On what grounds does she lose her Kesuvah, according to Rebbi Meir?

(d) What problem do we have with establishing our Mishnah like Rebbi Meir and the Mishnah in Gitin, like Rebbi Yehudah?

(a) How does Rav Papa establishes our Mishnah in a way that renders it unanimous?

(b) According to Rav Ashi, the author of the Mishnah in Gitin too, is Rebbi Meir.
How does he then reconcile the Mishnah in Gitin with Rebbi Meir's opinion in the Beraisa?

(c) How does he establish our Mishnah too, like Rebbi Meir?

(a) From which quality fields does a creditor have the right to claim?

(b) What does the Mishnah in Gitin say about a creditor, whose debtor sold everything except Ziburis (poor quality fields)? From whom does he claim his debt?

(a) We ask what the Din will be regarding a case where the debtor sold all his fields, but retained one field which became spoiled, whether he loses his money altogether, or whether he may now claim his debt from the purchasers.
How do we try to resolve this She'eilah from the Beraisa (that we quoted above) 'Kasav le'Rishon ve'Lo Chasmah Lo, le'Sheini ve'Chasmah Lo, Ibdah K'suvasah'?

(b) Rav Nachman bar Yitzchak answers 'Mai Ibdah, mi'Sheini'. On what grounds does Rava immediately dismiss this answer?

(c) He also rejects Rav Nachman bar Yitzchak's answer, on the basis of a Beraisa. What does the Beraisa say about a creditor, who withdraws from any claim against the second purchaser of the debtor's fields?

(d) How does Rava refute the proof for our She'eilah from there or from the Beraisa which, under similar circumstances, writes 'Ibdah K'suvasah'?
In what way are both of those cases different than a regular case of a field which became spoilt after the purchaser had acquired the rest of the debtor's fields?

6)

(a) What was the case of that man who deposited an orchard with his friend for ten years? What were the conditions of the deposit?

(b) What did the Beis-Din rule when, after five years, the trees became too old to produce fruit?

(c) Considering that this was a regular occurrence, why do we still have any doubts about a debtor who sold all his fields, but retained one which became spoiled? Why is it not obvious from there?

(d) What is the Halachah regarding a debtor who sold all his fields, but retained one which became spoiled (our She'eilah)? Is the creditor permitted to claim from Meshubadim or not?

(a) What does Abaye say about a man who says to a woman 'Nechasai Lach ve'Acharayich li'P'loni', and then she gets married? Who gets the property?

(b) Like which Tana does Abaye hold?

(a) What does Rebbi in a Beraisa hold regarding a man who says to his friend 'Nechasai Lach ve'Acharecha li'P'loni', if the first man goes and sells the property?

(b) What does Raban Shimon ben Gamliel say?

(c) How does Abaye himself describe someone who advises the recipient of a gift given in such a manner to do like Raban Shimon ben Gamliel?

(d) Then how can he have made his initial statement (permuting a woman to get married, placing the property in the hands of the husband, like Raban Shimon ben Gamliel)?

(a) What will Abaye hold if the same person gave the woman the gift when she was already married, and the woman then sold it and died? The husband, who is considered the first buyer, takes it from the second buyer.
What happens next?

(b) Why is it that in our Mishnah, we learned that, in a similar case, the property rotates between the two wives and the purchaser (until they come to terms), whereas here, the Chachamim intercede, placing the property in the possession of the buyer?

(a) Our Mishnah concludes 've'Chein Ba'al Chov, ve'Chein Ishah Ba'alas Chov'. The Beraisa explains 've'Chein Ba'al Chov' to mean 've'Chein Ba'al Chov u'Sh'nei Lekuchos'.
What is the case?

(b) Once the creditor has withdrawn from any claims against the second purchaser, how can he then go to the first purchaser? Why can the first purchaser not counter 'I deliberately left you property (which the second purchaser subsequently bought) to claim from'?

11)

(a) A widow is fed from the property of the orphans.
Do they receive the work of her hands?

(b) Upon whom falls the onus of burying her?

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