1)

(a)If a man claims that he betrothed a woman and she denies it, our Mishnah permits the woman to marry his relatives. On what grounds does it forbid him to marry hers?

(b)The same will apply in the reverse case. What does the Tana say about a case where the woman denies the man's claims but counters that he betrothed her daughter? Why is the man then permitted to marry the daughter's relatives (provided they are not also close relatives of her mother), and vice-versa?

(c)Is he required to give her a Get?

(d)And what will be the Din be in the reverse case, where the man claimed that he betrothed the daughter, and the mother counters that it was her whom he betrothed and not her daughter? Whose relatives are forbidden to whom?

2)

(a)Having taught us ...

1. ... that the man is not believed to forbid his relatives on the woman he claims he betrothed, why does the Tana find it necessary to repeat this Halachah in the case of the woman?

2. ... these two cases, why does the Tana find it necessary to repeat this Halachah in the case of the daughter?

3. ... these three cases, why does the Tana find it necessary to teach us the final case ('Kidashti Es Bitech, v'Hi Omeres Lo Kidashta Ela Osi')?

3)

(a)With reference to the second case (of 'Hi Omeres Kidashtani ... '), Shmuel says that we ask the man to give her a Get (to enable her to marry). What is the problem with Rav, who says that we force him to do so?

(b)Then what does he mean when he says 'Kofin'?

(c)And what did Rav Acha mean when he quoted him as saying 'Kofin u'Mevakshin'?

4)

(a)What did Rav Yehudah say about a case where a man betrothed a woman in front of one witness?

(b)They asked him what the Din will be if the couple admit to the single witness that the Kidushin took place. What are the two sides to the She'eilah. Why might the Kidushin ...

1. ... be valid?

2. ... not be valid?

(c)What did Rav Yehudah reply?

(d)Why did he do that?

5)

(a)What did Rav Nachman Amar Shmuel have to say about Rav Yehudah's Safek?

(b)How does Rava attempt to refute Rav Nachman's ruling, from our Mishnah, where the Tana forbids the woman's relatives on the man (and vice-versa)? What makes him assume that the Tana must be speaking about Kidushin that took place with one witness?

(c)We reject this proof however, on the grounds that, according to the man, there were really two witnesses. If that is so, why is there any room for doubt whether he did betroth her or not? Why not call the witnesses?

6)

(a)According to Beis-Shamai in the Mishnah in Eduyos, if a man who divorced his wife, stays with her overnight in a hotel, she does not require a second Get. What do Beis Hillel say?

(b)What makes us assume that the Tana must be speaking when there is one witness (that he betrothed her with Bi'ah [a Kashya on Rav Nachman Amar Shmuel])?

7)

(a)What does the Tana say there in the Seifa, in a case where they were divorced from the Erusin?

(b)Based on this Seifa, how do we refute the Kashya on Rav Nachman Amar Shmuel?

(c)So we establish the Mishnah in Eduyos when there were Eidei Yichud (but no Eidei Bi'ah). What is then the basis of the Machlokes between Beis Shamai and Beis Hillel?

(d)And why will Beis Hillel concede that no Get is necessary if they were divorced from the Erusin?

65b----------------------------------------65b

8)

(a)Various Amora'im agree with Rav Nachman Amar Shmuel ('ha'Mekadesh b'Ed Echad Ein Chosheshin l'Kidushav, va'Afilu Sheneihem Modim'). In the first Lashon, Rabah bar Rav Huna issues this ruling; in the second Lashon, he quotes Rav. Both Leshonos conclude 'Bei Dina Rabah Amri ... '. To whom does this refer, according to ...

1. ... the first Lashon?

2. ... the second Lashon?

(b)The Beraisa cites a case where two men arrive from overseas accompanied by a woman and goods, and each man claims the woman is his wife, the other man, his slave and the goods, his. What does the woman claim?

(c)What does the Tana rule?

(d)What does Rav Achdevu'i bar Ami try to prove from here? What makes him assume that the Beraisa speaks when there is one witness?

9)

(a)On what grounds do we refute Rav Achdevu'i bar Ami's interpretation of the Beraisa?

(b)So how do we establish the Din in the Beraisa?

(c)Then what is the Tana coming to teach us? What is the Chidush?

(d)What happens to the rest of the goods?

10)

(a)Rav Kahana (the contemporary of Rav Ashi) holds 'Ein Chosheshin l'Kidushav', because he learns the 'Gezeirah-Shavah "Davar" "Davar" from Mamon; Rav Papa, holds 'Chosheshin'. Based on the Pasuk in Mishpatim (regarding admitting to part of a claim) "Asher Yomar Ki Hu Zeh", what does Rav Ashi ask on Rav Kahana?

(b)How does Rav Kahana refute Rav Ashi's query, based on the limitations of 'Hoda'as Ba'al Din'?

11)

(a)Mar Zutra and Rav Ada Saba divided the property of their father Rav Mari bar Isar without witnesses. Why did they then come before Rav Ashi? Were they disputing the division?

(b)What was Rav Ashi's reply?

12)

(a)Abaye rules that if one witness testifies that a person ate Chelev, he is believed. What are the ramifications of this ruling?

(b)On what grounds ...

1. ... is he believed?

2. ... might we have otherwise thought that he is not believed? What do we learn from the Pasuk in Vayikra "O Hoda Elav Chataso"?

(c)And he proves it from a Mishnah in Kerisus. What does the Tana there say in a case where someone rejects the testimony of one witness who testifies that he ate Chelev?

(d)And what does Abaye extrapolate from there?

13)

(a)What does Abaye rule in a case where one witness who testifies that his Tahoros became Tamei, and the owner is silent?

(b)What are the ramifications of this ruling?

(c)Abaye extrapolates this ruling too, from a Mishnah in Taharos. What does the Tana there say in a case where someone rejects the testimony of one witness who testifies that his Tahoros became Tamei?