1)

(a)According to Rebbi Aba quoting Amri Bei Rav, even a Shigra d'Tamri is termed 'a little benefit' to prevent the man from reclaiming his expenses. What is a 'Shigra d'Tamri'?

(b)Why can it not mean a cluster of dates?

(c)We remain uncertain whether 'Chuvtza d'Tamri' also fall under this category. What is 'Chuvtza d'Tamri'?

(d)We learned earlier that the small measure of a dried fig is only considered 'a little benefit' if he ate it in an honorable manner. The Amora'im of Eretz Yisrael dispute how much one needs to eat to be considered 'a little benefit' irrespective of how he ate it. One opinion maintains it is an Isur's worth. What does the other opinion hold?

1)

(a)According to Rebbi Aba quoting Amri Bei Rav, even a Shigra d'Tamri is termed 'a little benefit' to prevent the man from reclaiming his expenses. A 'Shigra d'Tamri' - is pressed dates, which are much cheaper than dried figs.

(b)It cannot mean a cluster of dates - because then (based on the Mishnah in Eruvin, which implies that a cluster of dates is more valuable than dried figs) the term 'even' would make no sense. It would only make sense if we were to place the Din of 'Shigra d'Tamri' before that of dried figs.

(c)We remain uncertain whether 'Chuvtza d'Tamri' - (the residue of dates after beer has been manufactured from them, or dates that have been well-pressed in order to manufacture beer from them) also fall under this category. 'Chuvtza d'Tamri'.

(d)We learned earlier that the small measure of a dried fig is only considered 'a little benefit' if he ate it in an honorable manner. The Amora'im of Eretz Yisrael dispute how much one needs to eat to be considered 'a little benefit' however he ate it. One opinion maintains an Isur's worth - the other holds that it is a Dinar (which is more than an Isur).

2)

(a)The Dayanim of Pumbedisa cite Rav Yehudah, who rules that 'What he spent, he spent, and what he ate, he ate' in a case where all the man benefited from the property was a bundle of branches. What is the significance of 'a bundle of branches'?

(b)What did Rav Yehudah rule with regard to the Din of a three-year Chazakah that conforms with his ruling here?

(c)What did Rav Yakov Amar Rav Chisda say about someone who spends money on the property of his wife who was a Ketanah, whom her mother and brothers married off?

(d)Why is that?

2)

(a)The Dayanim of Pumbedisa cite Rav Yehudah, who rules that 'What he spent, he spent, and what he ate, he ate' in a case where all the man benefited from the property was a bundle of branches - which is normally elephant fodder.

(b)Rav Yehudah ruled - that if someone made a three-year Chazakah on a field, including one year of Orlah, Shevi'is or Kil'ayim (which can only refer to the wood, which is fit to be used as animal fodder, but not to the fruit, which is Asur b'Hana'ah), his Chazakah is nevertheless complete (because that is called eating). That ruling conforms with his ruling here, where he considers using animal-fodder as 'eating'.

(c)Rav Yakov Amar Rav Chisda said that someone who spends money on the property of his wife who was a Ketanah, whom her mother and brothers married off - has the Din of someone who spends money on a stranger's property, who is permitted to claim like a regular share-cropper.

(d)This is - in order to encourage him to take good care of her father's property.

3)

(a)What is the significance of the four hundred Zuz that a certain husband was taking from Chuza'a?

(b)What were his travelling expenses?

(c)Rav Ami ruled 'What he spent, he spent ... ', because he used up one Zuz of his wife's money. On what grounds did the Rabanan protest?

(d)How did he react to their protest?

3)

(a)The four hundred Zuz that a certain husband was taking from Chuza'a to the town where he resided in order to invest it - was the money that his wife had inherited in Chuza'a.

(b)His travelling expenses were six hundred Zuz.

(c)Rav Ami ruled 'What he spent, he spent ... ', because he used up one Zuz of his wife's money. The Rabanan protested - on the grounds that the money that he used was capital, and not Peiros.

(d)Following their protest - he ruled that, in that case, he should swear how much he spent and claim what was coming to him.

4)

(a)We learned in our Mishnah that if the man did not reap any benefit from his wife's property, he swears how much he spent and claims his expenses. Rav Asi establishes this when the profits equal the expenses. On what grounds does Rava reject Abaye's interpretation that if the profits would exceed the expenses, then he could claim without having to swear?

(b)Then how does Rava interpret Rav Asi's statement?

4)

(a)We learned in our Mishnah that if the man did not reap any benefit from his wife's property, he swears how much he spent and claims his expenses. Rav Asi establishes this when he profits equal the expenses. Rava rejects Abaye's interpretation of Rav Asi's statement (that if the profits would exceed the expenses he would claim without having to swear) - on the grounds that, if that were so, there would be nothing to deter him from cheating (by understating his expenses, in order to spare himself having to make a Shevu'ah).

(b)So Rava interprets Rav Asi's statement to mean - that if the profits are less than the expenses, he is only entitled to claim his expenses up to the value of the profits, and no more.

5)

(a)How did the arrangement with Arisim (share-croppers) normally work?

(b)We ask what the Din will be if the husband brought an Aris into his wife's fields and then divorced her, before he could derive the full benefits of his work. On what grounds might we not say 'Mah she'Asah Asah, Mah she'Achal, Achal' (despite the fact that he is the one who hired the Aris)?

(c)What is the Din with regard to someone who enters someone's field and cultivates it?

(d)On what basis might an Aris who is hired by the husband have less of a claim than him?

5)

(a)Arisim (share-croppers) would normally accept full responsibility for cultivating the field, whose annual yield would then belong to them. However, instead of paying the owner rent, they would pay him a percentage of the yield (a half, a third or a quarter, depending upon local custom).

(b)We ask what the Din will be if the husband brought an Aris into his wife's fields and then divorced her, before he could derive the full benefits of their work. Despite the fact that he is the one who hired the Aris, we may well not say 'Mah she'Asah Asah, Mah she'Achal, Achal' - because a field needs an Aris, and if the husband would not have hired him, then the wife would have.

(c)Someone who enters someone's field and cultivates it - is entitled to claim his expenses (up to the value of the profits).

(d)An Aris who is hired by the husband might have less of a claim than him - because the woman can say that if not for the Aris, her husband would have cultivated the field anyway, without her having to pay anything.

6)

(a)How does Rav Huna Brei d'Rav Yehoshua resolve the above She'eilah?

6)

(a)Rav Huna Brei d'Rav Yehoshua resolves the above She'eilah, by making a compromise - in that if the husband is capable of cultivating the field, then the woman can tell the Aris that she did not need him, since her husband would have done the work anyway, but if he is not, then he is considered to be her Aris.

80b----------------------------------------80b

7)

(a)We ask whether the husband has the right to sell the Peiros of his wife's Nichsei Milug. Why might it not be permitted?

(b)Yehudah Mar bar Mereimar said in the name of Rava as saying that the sale is valid. How did Rav Papi quote Rava?

(c)What is the significance of the statement that Yehudah Mar bar Mereimar did not hear it directly from Rava, but that he derived it from an incident that occurred?

(d)Which incident?

7)

(a)We ask whether the husband has the right to sell the Peiros of his wife's Nichsei Milug - which might be forbidden, because the objective of the Takanah of Peiros of Nichsei Milug is to help the household to flourish (based on the theory that the more one receives, the more one puts in).

(b)Yehudah Mar bar Mereimar quoted Rava as saying that 'Mah she'Asuy Asuy' (What he did, he did). Rav Papi quoted him as saying - that the sale is not valid.

(c)The significance of the statement that Yehudah Mar bar Mereimar did not hear it directly from Rava, but that he derived it from an incident that occurred is - that it is then subject to interpretation (i.e. maybe Rava did not really hold what Mar quoted him as saying).

(d)He was referring to the incident - when a man used one of the two maidservants that his wife brought into the marriage, to serve his second wife. When the first wife complained, Rava ignored her complaint.

8)

(a)Why in fact, is there no proof from Rava's ruling there that he holds 'Mah she'Asuy Asuy'?

(b)We finally rule that the husband's sale is invalid. We learned above that the reason for this is the fact that the Takanah of Nichsei Milug was in order to help the household flourish. That is Rava's explanation. According to Abaye, it is due to he fear Shema Tachsif. What does 'Shema Tachsif' mean?

(c)One of the three distinctions between the two explanations is when the property is close to the town, in which case, the wife can keep an eye on it (making sure that the purchaser does not let the field deteriorate [in which case Shema Tachsif will not apply). The second distinction is if the husband is an Aris. So what if he is?

(d)What is the third distinction?

8)

(a)In fact, there is no proof from Rava's ruling there that he holds 'Mah she'Asuy Asuy' - because Rava's silence was due to the fact that even if the maidservant was serving the other woman, the entire household benefited from her services.

(b)We finally rule that the husband's sale is not valid. We learned above that this because the Takanah of Nichsei Milug was in order to help the household flourish. That is Rava's explanation. According to Abaye, it is due to the fear 'Shema Tachsif' - (since the purchaser has only acquired the Peiros and not the actual field, he will not bother to cultivate it [only to take from it whatever he can], thereby causing it to deteriorate).

(c)One of the three distinctions between the two explanations is when the property is close to the town, in which case, the wife can keep an eye on it (making sure that the purchaser does not let the field deteriorate [in which case Shema Tachsif will not apply). The second distinction is if the husband is an Aris - in which case it is he who will look after the field, sending the purchaser the annual yield each year (once again dispensing with 'Shema Tachsif'). Incidentally, the husband, knowing that, when his wife dies, he will inherit the field, will not display the same laxness as the purchaser.

(d)The third distinction is - when the husband invests the money from the sale (Ravach Beisa still applies).

9)

(a)Beis Shamai and Beis Hillel agree in our Mishnah that a Shomeres Yavam may sell or give away property that she inherits at that stage. According to Beis Shamai, in the event of her death, the Yavam's heirs share the Nichsei Milug with hers. Do her heirs also share the Nichsei Tzon Barzel with her husband's?

(b)Beis Hillel say ...

1. ... 'Nechasim b'Chezkasan'. The meaning of 'be'Chezkasan' will be discussed in Bava Basra. Which property is Beis Hillel referring to?

2. ... 'u'Kesubah b'Chezkas Yorshei ha'Ba'al'. What do they mean by 'Kesubah'?

(c)What do Beis Hillel hold with regard to Nichsei Milug? Who inherits the Nichsei Milug of a Shomeres Yavam who died?

(d)According to Rebbi Meir, the money or the detached fruit that her husband left behind is used to purchase land, from which the Yevamah eats the Peiros. What is the basis of this Halachah? What principle can we learn from it?

9)

(a)Beis Shamai and Beis Hillel agree that a Shomeres Yavam may sell or give away property that she inherits at that stage. According to Beis Shamai, in the event of her death, the Yavam's heirs share the Nichsei Milug with hers. Her heirs do not however, share the Nichsei Tzon Barzel with her husband's.

(b)Beis Hillel say ...

1. ... 'Nechasim b'Chezkasan'. The meaning of 'be'Chezkasan' will be discussed in 'Mi she'Mes'. Beis Hillel are referring to - Nichsei Tzon Barzel.

2. ... 'u'Kesubah b'Chezkas Yorshei ha'Ba'al'. 'Kesubah' means - Manah, Masayim and the Tosefes.

(c)Beis Hillel hold that Nichsei Milug - are in the Chazakah of the father's heirs.

(d)According to Rebbi Meir, the money or the detached fruit that her husband left behind is used to purchase land, from which the Yevamah eats the Peiros. The basis of this Halachah is - the fact that all of her husband's property is Meshubad towards her Kesubah (even Metaltelin - according to this Tana).

10)

(a)If her husband left fruit that was attached to the ground, Rebbi Meir and the Chachamim argue in exactly the same way as they argued earlier (in the previous Mishnah) with regard to Nichsei Milug which she inherited. What is the opinion of ...

1. ... Rebbi Meir?

2. ... the Chachamim?

(b)The Chachamim also argue with Rebbi Meir regarding detached fruit. In their opinion, whoever took it first, may retain it. What happens to it should she have taken it first? When would she have had to take it?

(c)What is the Chachamim's reason for this ruling? In which point do they argue with Rebbi Meir?

(d)Once the Yavam marries her, she is his wife in every regard except one. What is the exception?

10)

(a)If her husband left fruit that was attached to the ground, Rebbi Meir and the Chachamim argue in exactly the same way as they argued earlier (in the previous Mishnah) with regard to Nichsei Milug which she inherited. According to ...

1. ... Rebbi Meir - the husband must pay however much the field is worth more with the attached fruit than without it, and with that money, she purchases land from which he eats the fruit.

2. ... the Chachamim - the attached fruit belongs to him.

(b)The Chachamim also argue with Rebbi Meir regarding money and detached fruit. In their opinion, whoever takes it first, may retain it. Assuming that she took it already during the lifetime of her husband, she buys land and her husband eats the Peiros.

(c)The Chachamim's reason for this ruling is - because, in their opinion, Metaltelin are not Meshubad toward a woman's Kesubah.

(d)Once the Yavam marries her, she is his wife in every regard except for the fact that - her Kesubah comes, not from his property, but from that of her first husband (the Yavam's brother).

11)

(a)What does the Tana mean when he forbids the Yavam to tell the Yevamah that her Kesubah is lying on the table?

(b)Is a husband permitted to say this to his wife?

(c)What does the Tana mean when he writes that, having divorced her, she only receives her Kesubah?

(d)If the Yavam divorces the Yevamah and remarried her, how many Kesuvos will she receive?

11)

(a)When the Tana forbids the Yavam to tell the Yevamah that her Kesubah is lying on the table - he means that he is not allowed to designate one particular field for her Kesubah, since all of her husband's property is Meshubad to it).

(b)The same prohibition applies - to a husband vis-a-vis his wife.

(c)When the Tana writes that, having divorced her, she only receives her Kesubah - he means that, even though, until then, all her husband's property was Meshubad, once she becomes divorced, she may only claim her Kesubah, and no more.

(d)If the Yavam divorces the Yevamah and remarries her - she receives only the first Kesubah that she was owed, and no more.

12)

(a)We are not sure who buries the Shomeres Yavam when she dies. On what grounds might the obligation to do so fall upon ...

1. ... the heirs of her husband (i.e. the Yavam)?

2. ... her father's heirs?

(b)The outcome of the She'eilah follows the opinion of a Beraisa quoted by Rav Amram. What does the Beraisa say?

(c)Abaye corroborates this ruling by citing another Beraisa, which states 'Yorshehah, Yorshei Kesuvasah, Chayavin bi'Kevurasah'. How does he infer from these words that the Tana is talking about a Shomeres Yavam?

12)

(a)We are not sure who buries the Shomeres Yavam when she dies. The obligation to do so might fall upon ...

1. ... the heirs of her husband (i.e. the Yavam) - because they are the ones who inherit her Kesubah.

2. ... her father's heirs - because they are the ones who inherit her Nichsei Milug.

(b)The outcome of the She'eilah follows the opinion of a Beraisa quoted by Rav Amram, which specifically states - that it is those who inherit her Kesubah who are obligated to bury her.

(c)Abaye corroborates this ruling from another Beraisa, which states 'Yorshehah, Yorshei Kesuvasah, Chayavin bi'Kevurasah'. He infers from these words that the Tana is talking about a Shomeres Yavam - because they imply that the heirs who inherit her Kesubah are obligated to bury her, but that there are other heirs, who do not (and that can only be referring to a Yevamah).