1)

(a)Abaye also queries Rav Yosef from a Beraisa where Rebbi Dosa ben Horkinas, who says that one is only Chayav Reishis ha'Gez if he owns at least five sheep, each of which produces 'Manah u'Peras'. A Manah is a 'Litra'. How much is a 'Pras'?

(b)The Chachamim say 'Chamesh Recheilos Gozezos Kol she'Hein'. How does Rav interpret 'Kol she'Hein'?

(c)What condition do we add to that?

(d)How does Rav Yosef refute Abaye's proof from here that sometimes 'Kol she'Hu' is Lav Davka?

1)

(a)Abaye also queries Rav Yosef from a Beraisa where Rebbi Dosa ben Horkinas, who rules that the Mitzvah of Reishis ha'Gez is only applicable to some owns at least five sheep each of which produces 'Manah u'Peras'. A Manah is a 'Litra' a Pras, half a Manah (the word 'Pras' means a half).

(b)The Chachamim say 'Chamesh Recheilos Gozezos Kol she'Hein', which Rav interprets to mean a Manah u'Peras.

(c)We add to that that each sheep must produce at least a fifth of a Manah.

(d)Rav Yosef refutes Abaye's proof from here that sometimes 'Kol she'Hu' is La'av Davka (not meant literally) by confining that ruling to that case, where the Chachamim only say 'Kol she'Hu' to counter the big Shi'ur of Rebbi Dosa ben Horkinus (but normally, 'Kol she'Hu' is meant literally).

2)

(a)What is the difference whether a person says ...

1. ... 'Metaltela'i li'Pelanya' or 'Kol Metaltela'i li'Pelanya'?

2. ... 'Kol Metaltela'i li'Pelanya' or 'Kol di'Metaltel li'Pelanya'?

(b)What is the reason for the difference?

2)

(a)The difference whether a person says ...

1. ... 'Metaltela'i li'Pelanya' or 'Kol Metaltela'i li'Pelanya' is that the latter includes wheat and barley, whereas the former precludes them.

2. ... 'Kol Metaltela'i li'Pelanya' or 'Kol di'Metaltel li'Pelanya' is that the latter includes the lower mill-stone in the sale, whereas the former precludes it.

(b)The lower mill-stone is not considered Mitaltela'i, on the one hand because it is not usually removed from its place (even in order to repair it), whereas it is considered 'Midi di'Metaltel', on the other since it is moveable.

3)

(a)We ask whether Avadim are considered Karka or Metaltelin concerning someone who says 'Metaltela'i li'Peloni'. What is the She'eilah, considering that Avadim are considered Karka in the realm of Shevu'ah and Kinyan?

(b)What is the source for considering Avadim, Karka?

(c)Rav Avya tries to resolve the She'eilah from a Beraisa, which includes the houses and the water-pits ... in the sale of a town, but not the Metaltelin. What would also be included if the seller were to add 'Hi ve'Chol Mah she'be'Tochah'?

(d)What does Rav Avya try to prove from there?

(e)How does Rav Ashi counter Rav Avya's proof?

3)

(a)We ask whether Avadim are considered Karka or Metaltelin concerning someone who says 'Metaltela'i li'Peloni'. The She'eilah, considering that Avadim are considered Karka in the realm of Shevu'ah and Kinyan is whether or not, it is only vis-a-vis Torah issues that Avadim are considered Karka, but not when it comes to issues connected with people's statements, who perhaps consider Avadim Metaltelin, since they are, after all, moveable ('Lashon Torah Lechud, Lashon Bnei Adam Lechud').

(b)The Torah's source for considering Avadim Karka is the Pasuk in Bechukosai "ve'Hisnacheltem Osam li'Veneichem Achareichem" (the term 'Nachalah' generally pertains to property of Karka).

(c)Rav Avya tries to resolve the She'eilah from a Beraisa, which includes the houses and the water-pits ... in the sale of a town, but not the Metaltelin. If the seller were to add 'Hi ve'Chol Mah she'be'Tochah' then 'even animals and Avadim would be included'.

(d)Rav Avya tries to prove that Avadim must be Metaltelin from the fact that they are precluded from the sale in the Reisha.

(e)Rav Ashi counters Rav Avya's proof however by pointing out if they are considered Karka, then why does the Tana need to insert the word 'even' in the Seifa?

4)

(a)How does Rav Ashi therefore explain the Beraisa? Why does it in fact make no difference whether the Tana assumes Avadim to be like Metaltelin or like Karka?

(b)Ravina tries to resolve the She'eilah from the Beraisa that we quoted on the previous Amud 'Shiyer Karka Kol she'Hu, Lo Yeitzei ben Chorin'. How did Rav Dimi bar Yosef Amar Rebbi Elazar explain 'Karka' there?

(c)And what reason did Rav Nachman give Rava for the fact that Chazal considered Metaltelin a Shiyur with regard to an Eved, yet they did not consider Metaltelin a Shiyur with regard to a woman's Kesuvah?

(d)What does this seemingly prove?

4)

(a)Rav Ashi explains the Beraisa by differentiating between Avadim and regular Metaltelin (if they are considered Metaltelin), or regular Karka (if they are considered Karka) inasmuch as they move, and are precluded from the Din in the Reisha irrespective of whether they are considered Karka or Metaltelin.

(b)Ravina tries to resolve the She'eilah (whether Avadim are considered Karka or Metaltelin) from the Beraisa that we quoted on the previous Amud 'Shiyer Karka Kol she'Hu, Lo Yeitzei ben Chorin', which, as Rav Dimi bar Yosef Amar Rebbi Elazar explained there incorporate Metaltelin.

(c)And Rav Nachman explained to Rava that Chazal considered Metaltelin a Shiyur with regard to an Eved because Avadim are considered Metaltelin, yet they did not consider Metaltelin a Shiyur with regard to a woman's Kesuvah because the chief claim of a Kesuvah is from Karka.

(d)This seemingly proves that Avadim are considered Metaltelin.

5)

(a)On what grounds does Rav Ashi refute Ravina's proof? Why would the Eved not go free, according to the Chachamim, even if Avadim were considered to be Karka?

(b)From where do we learn that a Get Shichrur requires Krus Gita?

(c)According to Rabeinu Chananel, this simply means that any Get Shichrur that includes rights for the master, is invalid, since it does not effect a clean break with the Eved. What else might it mean?

5)

(a)Rav Ashi refutes Ravina's proof however, on the grounds that even if, according to the Chachamim, Avadim were considered to be Karka, the Eved would not go free because it is not 'Krus Gita'.

(b)We learn that a Get Shichrur requires Krus Gita from the 'Hekesh' of "Lah" "Lah" from a Get (where the Torah writes "Sefer Kerisus".

(c)According to Rabeinu Chananel this simply means that any Get Shichrur that includes rights for the master, is invalid, since it does not effect a clean break with the Eved. It might also mean that seeing as the master held back Metaltelin in the Shtar Shichrur, without specifying what he meant, perhaps he also meant to include the Eved.

150b----------------------------------------150b

6)

(a)Rava Amar Rav Nachman lists five donors, 'Shechiv-Mera, Avdo, Ishto, Banav and Mavrachas'. What does he say about them? What do they all have in common?

(b)We have discussed all of these earlier, with the exception of Mavrachas. What is 'Mavrachas'?

(c)What will happen if the woman retains some of the property?

6)

(a)Rava Amar Rav Nachman lists five donors, 'Shechiv-Mera, Avdo, Ishto, Banav and Mavrachas, about whom he says 'ad she'Yichtevu Kol Nichseihem' (but if they retain anything, then the respective Din in each case will not apply).

(b)We have discussed all of these earlier, with the exception of Mavrachas which is the case of a woman who is about to get married and who, to avoid her property falling into the hands of her husband, writes all her property to a third person. Consequently, whenever she wishes, she will be able to reclaim it from the beneficiary.

(c)In the event that she retains some of the property the beneficiary will be permitted to keep the gift.

7)

(a)In all the above cases it makes no difference whether the Shiyur consists of Karka or Metaltelin, except for one. Which one?

(b)Sometimes, says Ameimar, Metaltelin is considered a Shiyur even by Kesuvah too. When is that?

7)

(a)In all the above cases it makes no difference whether the Shiyur consists of Karka or Metaltelin except for the case of Kesuvah where, as we have already learned, the Shiyur must be Karka, for her to lose it.

(b)Sometimes, says Ameimar, Metaltelin is considered a Shiyur even by Kesuvah too if they are inserted in the Kesuvah and are still 'Be'en' (available), in which case, Ameimar himself taught us (in Kesuvos) that a woman may claim her Kesuvah from them (and they are therefore considered a Shiyur).

8)

(a)We now list all the things that are included in the word 'Nechasim'. What do we learn from the Mishnah ...

1. ... in Pe'ah 'ha'Kosev Kol Nechasav le'Avdo, Yeitzei ben Chorin'?

2. ... in Kidushin 'Nechasim she'Yesh Lahen Acharayus Niknin be'Kesef, u'vi'Sh'tar u've'Chazakah'?

3. ... there 've'she'Ein Lahen Acharayus, Ein Niknin Ela bi'Meshichah'? What kind of 'Nechasim she'Ein Lahen Chazakah' is the Tana referring to?

(b)In that case, what is the Tana referring to when he continues 've'she'Ein Lahen Acharayus, Niknin im Nechasim she'Yesh Lahen Acharayus'?

(c)We know that the Tana means to incorporate money in this Halachah, as well as other forms of Metaltelin from the incident with Rav Papa and Rav Shmuel bar Acha. How much money did the bei Chuza'i owe him?

(d)Why is Karka called 'Nechasim she'Yesh Lahen Acharayus'?

8)

(a)We now list all the things that are included in the word 'Nechasim'. We learn from the Mishnah ...

1. ... in Pe'ah 'ha'Kosev Kol Nechasav le'Avdo, Yeitzei ben Chorin' that Avadim are included in 'Nechasim'.

2. ... in Kidushin 'Nechasim she'Yesh lahen Acharayus Niknin be'Kesef, u'vi'Sh'tar u've'Chazakah' that Karka is included, too.

3. ... there 've'she'Ein lahen Acharayus, Ein Niknin Ela bi'Meshichah' that Metaltelin such as clothes are also included.

(b)And when the Tana continues 've'she'Ein lahen Acharayus, Niknin im Nechasim she'Yesh lahen Acharayus', he is referring to all forms of Metaltelin, even money.

(c)We know that the Tana means to incorporate money in this Halachah, as well as other forms of Metaltelin, from the incident with Rav Papa and Rav Shmuel bar Acha where the bei Chuza'i owed him twelve thousand Zuz.

(d)Karka is called 'Nechasim she'Yesh lahen Acharayus' because, due to the fact that it cannot be destroyed (even by fire), people tend to rely on it with regard to claiming their debts.

9)

(a)How did Rav Papa retrieve his debt?

(b)Why did he go out to meet Rav Shmuel bar Acha as far as Tavach?

(c)Others say that 'ad Tavach' means that he went to meet him half way, to prevent him from acquiring the money for himself. On what grounds do we refute this explanation?

9)

(a)Rav Papa retrieved his debt via Rav Shmuel bar Acha, whom he wrote a Shtar Hakna'ah in which he was Makneh the money to him together with the threshold of his house (which he acquired either with a Kinyan Sudar or with a Chazakah).

(b)Rav Papa went out to meet Rav Shmuel bar Acha as far as Tavach because he was happy that he had brought him his money.

(c)Others say that 'ad Tavach' means that he went to meet him half way, to prevent him from acquiring the money for himself. We refute this explanation however on the grounds that the Shtar Harsha'ah that he wrote made it abundantly clear that he was no more than his Shali'ach.

10)

(a)Rabah bar Yitzchak Amar Rav describes 'two Shtaros'. If someone asked two people to make a Kinyan on his field on behalf of a friend and to write him a Shtar, it is obvious that once the Kinyan has been made, the seller may no longer retract from the sale. How about withdrawing his instructions to write the Shtar?

(b)And what will be the Din if he said 'al-Menas she'Ticht'vu lo es ha'Sh'tar'?

(c)Based on the Mishnah in Get Pashut, Rav Chiya bar Avin Amar Rav Huna adds a third case of 'Shtar' to the previous two. What will be the Din if the seller wrote such a Shtar, following which the purchaser acquired the field with Kesef, Shtar or Chazakah?

(d)What do we prove from Rav Chiya bar Avin?

10)

(a)Rava bar Yitzchak Amar Rav describes 'two Shtaros'. If someone asked two people to make a Kinyan on his field on behalf of a friend and to write him a Shtar, it is obvious that once the Kinyan has been made, the seller may no longer retract from the sale though he is permitted to withdraw his instructions to write the Shtar.

(b)But if he said 'al-Menas she'Tichtevu Lo es ha'Shtar' then as long as he has not handed the purchaser the Shtar, he may retract even from the transaction.

(c)Based on the Mishnah in Get Pashut, Rav Chiya bar Avin Amar Rav Huna adds a third case of 'Shtar' to the previous two. If the seller wrote such a Shtar, following which the purchaser acquired the field with Kesef, Shtar or Chazakah he acquires the Shtar too.

(d)We prove from Rav Chiya bar Avin that a Shtar is also included in the term 'Nechasim' (since he speaks about acquiring the Shtar ('Nechasim she'Ein lahen Achrayus'), together with the field ('Nechasim she'Yesh lahen Achrayus').

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