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1)

(a) We just saw how Beis Shamai require a Dinar by the Kinyan of an Amah Ivriyah (in order to make Gera'on Kesef possible).
Why will anything more than a P'rutah not suffice?

(b) On what basis do they learn Kidushei Ishah from Amah Ivriyah?

(c) Rava offers a fourth explanation in Beis Shamai.
What is it?

(a) 'u'Beis Hillel Omrim bi'P'rutah'.
On what basis do we refute Rav Yosef's contention that the P'rutah is independent and has no minimum value?

(b) How do we know that the link to the Italian Isar is constant, and is not merely informing us the value of the P'rutah in the time of Moshe?

(c) When Ravin arrived from Eretz Yisrael, he quoted Rebbi Dustai, Rebbi Yanai and Rebbi Oshaya, who evaluated the P'rutah at (what initially appears to be) a higher price than Rav Dimi.
What is the minimum value of a P'rutah according to them?

(a) Rav Yosef tried to prove his original contention from a Beraisa, which states that there are more than two thousand P'rutos in two Sela'im.
In what context does the Tana say this?

(b) How does he prove his point from there?

(c) That old man refuted Rav Yosef's proof by amending the Beraisa.
What word did he change in the Beraisa in order to do so?

(d) How do we explain the new Lashon, bearing in mind that really, there are only 1536 P'rutos in two Sela'im?

5)

(a) Abaye asked Rav Dimi whether he and Ravin simply followed the to opinions in the Beraisa.
What is the value of a P'rutah according to ...

1. ... the Tana Kama of the Beraisa?
2. ... Raban Shimon ben Gamliel?

(b) Rav Dimi replied that both he and Ravin followed the opinion of the Tana Kama (and in fact, they do not argue).
What then, is the basis of their two opinions (whether there are eight P'rutos in an Italian Isar or six)?

(c) Why did Rav Dimi connect his and Ravin's opinions to that of the Tana Kama, rather than that of Raban Shimon ben Gamliel?

(a) On what grounds did Shmuel say that if a man betroths a woman with a date, she is Mekudeshes (even if a Kur of dates costs a Dinar - and there are thousands of dates in a Kur])?

(b) How does Shmuel reconcile this with Beis Hillel, who requires the object of Kidushin to be worth a P'rutah?

(c) In the case where a man betrothed a woman with a wad of cloths, why did Rav Shimi bar Chiya need to have the cloths evaluated? In view of Shmuel's ruling, the woman would have been Safek Mekudeshes anyway?

(a) In another episode, Rav Chisda was evaluating a black marble stone with which a man had betrothed a woman.
Why did he not consider Shmuel's opinion (that the woman was Safek Mekudeshes anyway)?

(b) What did Rav Chisda reply when the man's mother claimed that the stone was definitely worth a P'rutah on the day that he had betrothed the woman with it?

(c) How do we know that Rav Chisda disagreed with Shmuel? How do we know that he was not examining the stone in order to ascertain whether the woman was Vaday Mekudeshes or Safek (see Tosfos)?

8)

(a) Rav Chisda compared the current case to that of Yehudis, wife of Rebbi Chiya, who was having exceptionally strong birth-pains.
What was the cause of those birth-pains?

(b) Who were ...

1. ... Yehudah and Chizkiyah?
2. ... Pazi and Tavi?

(c) What did Rebbi Chiya's wife claim her mother had told her? Why did she mention this?

(d) What was Rebbi Chiya's reply?

(a) On what grounds did the Rabbanan maintain that the woman's second son, whom Rav Chisda had permitted to marry the woman, was forbidden to him?

(b) In reply, Rav Chisda cited Rebbi Chanina.
What did the daughters of Shmuel state in his Beis-Din? On what grounds did he believe them?

(c) What did Rebbi Chanina retort, when he was informed that there *were* witnesses who could be called to testify that they had been captured?

(a) On what grounds did Abaye and Rava disagreed with Rav Chisda?

(b) The Rabbanan kept away from the remaining members of that family, who lived in Sura.
Was this because they held like Shmuel?

(c) When someone publicly betrothed a woman with a twig of myrtle, Rav Yosef ruled that he should receive Malkos and give the woman a Get.
Why ...

1. ... the Malkos?
2. ... the Get?

(d) Rav would administer Makas Mardus for three breaches of moral conduct connected with Kidushin. One of them, for betrothing with Bi'ah.
What are the other two?

(a) He would also administer Makas Mardus to someone who ...

1. ... negated a Get that he had sent his wife through a Sheli'ach, or who secretly informed two witnesses that the Get he was giving his wife was not valid because he had been forced to write it.
Why did he institute Makas Mardus in these two cases?
2. ... treated a Sh'li'ach Beis-Din whom Beis-Din had sent to invite him to a Din Torah, with contempt, or who retained a Shamta de'Rabbanan (a form of Niduy). What does it mean to retain a Shamta? For how long would he need to retain it before he received Malkos?
3. ... slept over in the house of his future mother-in-law.
Why then, did Rav Sheishes give Malkos even to someone who just passed in front of her house?

(b) According to the Neherda'i, Rav only administered Makas Mardus to someone who betrothed a woman with Bi'ah and without a Shiduch.
What is the alternative version of the Neherda'i's statement?

(a) When the man who betrothed a woman with a mat made of myrtle branches was informed that it was not worth a P'rutah, what did he reply?

(b) What did Rava comment when the woman reacted to his words with silence?

(c) Rava based his ruling on a Beraisa, where the Tana states that, in the case of 'Kinsi Sela Zeh be'Pikadon ve'Chazar ve'Amar Lah Hiskadshi Li Bo, be'Sha'as Matan Ma'os, Mekudeshes'. What does 'be'Sha'as Matan Ma'os' mean?

(d) What does the Tana rule in the case of 'le'Achar Matan Ma'os' by ...

1. ... 'Ratz'sah'?
2. ... 'Lo Ratz'sah'?

(a) In the previous case, when the Tana says 'Lo Ratz'sah', why can he not possible mean that the woman refused?

(b) Then what *does* it mean? What has Rava therefore proved from the Beraisa?

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