16b----------------------------------------16b
5)
(a) What should one be afraid of by permitting the woman to claim two hundred Zuz on the basis of witnesses who testify that she was a Besulah when she married?
(b) Rebbi Avahu considers this a proof that one writes a receipt (a fact that is disputed in Bava Basra). What is the reason of those who hold that one does not?
(c) To answer the Kashya, Rav Papa establishes our Mishnah in a place where the custom is not to write a Kesubah. What would be the Din in most places, according to him, where the Minhag is to write a Kesubah?
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6)
(a) Others learn Rav Papa on the Beraisa, which discusses a case where the woman lost her Kesubah, hid it or it got burnt. What is the significance of the continuation 'They danced in front of her, or joked in front of her'?
(b) What are the other two items listed in the Beraisa, which prove that she was a Besulah when she married?
(c) We ask the same Kashya that we asked on our Mishnah, and cite the same Machlokes between Rebbi Avahu and Rav Papa. How can Rav Papa establish the Beraisa in a place where the Minhag was not to write a Kesubah, when the Tana himself is referring to a case where the Kesubah is lost?
(d) Seeing as, at the end of the day, he wrote her a Kesubah, how do we deal with the question that we asked originally (why we do not suspect that she will claim her Kesubah with the witnesses, and then produce her written Kesubah and claim again)?
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7)
(a) On this, we ask three questions, the first of which is 'In that case, Ibdah is synonymous with Nisrefah? What are the other two?
(b) So how do we establish Ibdah and Hitminah on the one hand, and Nisrefah on the other?
(c) If Rav Papa establishes the Beraisa in a place where the Minhag is not to write a Kesubah, then he will certainly do so in the case of our Mishnah; but not vice-versa. Why not? What will then be the Machlokes between our Tana and the Tana of the Beraisa?
(d) If the Minhag is not to give the woman a written Kesubah, on what grounds will she later be able to claim the Kesubah?
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8)
(a) Seeing as the woman may claim her Kesubah with the Eidei Heinumah, why are we not afraid that she will use witnesses to claim in one Beis-Din, and then claim again in another Beis-Din, using other witnesses?
(b) Rav Ada bar Ahavah interprets 'Kos shel Besorah' (one of the signs mentioned in the Beraisa that she was a Besulah when she married a Kohen) as a cup containing Terumah that they passed before her, as if to declare her fit to eat Terumah, because she was a Besulah when she married the Kohen. What objection does Rav Papa raise against this explanation?
(c) So how does he interpret 'Kos shel Besorah'?
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9)
(a) According to Rebbi Yehudah in a Beraisa, they would pass a barrel of wine in front of a Besulah. Rav Ada bar Ahavah explains that, in fact, they would pass a cup in front of the Kalah, whether she was a Besulah or a Be'ulah. How would they then know whether she was a Besulah or a Be'ulah?
(b) Why did they not simply pass the cup in front of a Besulah, but not in front of a Be'ulah?
(c) How come we believe her?
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Index to Review Questions and Answers for Maseches Kesuvos
