107b----------------------------------------107b
7)
(a) Ula disagrees with Rebbi Oshaya. On what basis does he permit the Yevamah to make Mi'un even to remove the Zikah?
(b) We cited a Beraisa at the beginning of the Masechta (in connection with Tzaras ha'Bas) 'Kol she'Yecholah l'Ma'ein v'Lo Mi'anah, Tzarasah Choletzes v'Lo Misyabemes'. According to Ula, why should she not perform Yibum with the Yavam then?
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8)
(a) According to Rav, if the Yevamah made Mi'un with one of the Yevamin, she is forbidden to all of them. What is his source for this?
(b) What does Shmuel say? Why is this different than the equivalent case by Get?
(c) Rav Asi is the most lenient of all. What does he say?
(d) We initially contend that Rav Asi holds like Rebbi Oshaya, in whose opinion the Yevamah only removes the Ma'amar (but not the Zikah), in which case, the Zikah remains. On what grounds do we refute this contention? How do we reconcile Rav Asi with Ula (who holds that Mi'un removes the Zikah too)?
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9)
(a) Ravin quoting Rebbi Yochanan, rules that if the Yevamah made Mi'un with one of the Yevamin, she is permitted to the brothers, adding that they did not agree with him. Who is they, according to Abaye?
(b) What does Rava mean when he says that it refers to Rebbi Oshaya? Why will Rav Asi agree with Rebbi Yochanan?
(c) And what do Amri Lah mean when they say that it refers to Rav Asi? Does this preclude Rebbi Oshaya?
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10)
(a) How did Beis Shamai, who require Mi'un in the presence of the husband, explain the fact that the Chachamim permitted the Mi'un of Pishon the camel-driver's wife to marry aagain, even though her Mi'un was performed in his absence?
(b) But if he was using her Nichsei Milug, they must have been married, so how could she perform Mi'un according to Beis Shamai, who restrict Mi'un to an Arusah?
(c) Beis Hillel do not require Mi'un to be performed in front of Beis-Din. How does Abaye then establish the Mishnah in Nos'in al ha'Anusah, which requires three people for Mi'un, even like Beis Hillel?
(d) Rav Yosef bar Minyumi Amar Rav rules, neither like Beis Shamai nor like Beis Hillel, but like that pair. Which pair? What do they say?
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11)
(a) According to Shmuel, when Beis Shamai (in our Mishnah) require a girl who performed Mi'un to wait until she grows-up before making Mi'un and remarrying, they mean that she must explicitly state that she still abides by her Mi'un before being allowed to remarry. How does Ula explain the second Mi'un?
(b) How do we prove Ula right? What should Beis Shamai have said according to Shmuel?
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12)
(a) The Tana Kama of our Mishnah permits a Ketanah to perform Mi'un if she was married off by her brothers and her mother. On which condition is their Kidushin not valid, in which case even Mi'un is not necessary?
(b) What kind of Ketanah does not require Mi'un, according to Rebbi Chanina ben Antignos?
(c) Rebbi Eliezer declares the deeds of a Ketanah invalid. To what does he compare her?
(d) What are the ramifications of this statement (with regard to Kidushin)?
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13)
(a) Initially, says Rav Yehudah Amar Rav, they used to write in the Get Mi'un all the synonymous phrases that the girl uses whilst making Mi'un ('Lo Ra'ina Bei, v'Lo Tzavina Bei v'Leis Ana Ba'is l'Hisnasva Bei'). Why did they change this Minhag?
(b) What Lashon did they institute instead?
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Index to Review Questions and Answers for Maseches Yevamos
