Does the master have to be able to marry the maidservant? What if the father conditioned the sale upon his not being able to marry her? What if the maidservant is forbidden to him by marriage by a negative commandment? What if he is a relative that is forbidden by punishment of karet? If the slave wants to redeem himself and during the time he was a slave, his value either increased or decreased, at what value is he redeemed?
When a master marries the maidservant, does it effect marriage or betrothal? What functions as the money for betrothal – is it the money that the father received for selling the daughter into slavery or is it the cancellation of the rest of the period she was meant to be working for him? Can master marry off his minor son to the maidservant or does he needs to reach the age of maturity? Does the maidservant need to consent to the marriage?
Which slaves can be inherited upon death of the owner? Do laws of inheritance apply to non Jews? Can a convert inherit from his parents? Can his children who converted with him inherit from him? More differences between Jewish male and female slaves are discussed.
The Jewish slave gets a gift when he leaves (severance pay). How much? What types of items can be given? In what cases does he not receive the gift? Does one have to make up sick days? Do slaves pass down to sons as inheritance? It depends of which types of slaves and those who are are only passed down to sons, not to daughters or other inheritors.
Sources are brought for the derivation of the methods that Jewish slaves are acquired and freed. Reish Lakish adds another type to the list in our mishna and the gemara tries to rectify his opinion with that of the mishna and other tannatic sources.
What are the sources for the ways in which a yevama is acquired and freed from her first husband’s brother? How is a Jewish slave acquired and freed? Are there differences between a Jewish slave who is sold into slavery by the court (if he stole and can’t pay it back) or if he was poor and sold himself into slavery?
More opinions are brought about why Beit Shammai require a dinar for marriage. The gemara moves to explain Beit Hillel’s opinion that she can be married with a pruta. What is the value of that pruta? What if the item is something that fluctuates in value? What if it was worth less but somewhere else could be worth a pruta? What if after the fact there is a question about the marriage and the current value is a pruta but it may have been worth more earlier when the marriage took place? Rav instituted lashes for people who did various things including getting betrothed without prearranging, or in the marketplace and or through having sexual relations. The latter, while permitted by the Torah, was frowned upon by the rabbis.
Why does Beit Shammai hold that the money required for betrothal is significantly higher than the amount Beit Hillel says?
A continuing discussion of Rabbi Yochanan and Rebbi’s positions on the source for kiddushin/betrothal effected by sexual relations. 2 other questions are asked. Is kiddushin by sexual relations effected by the beginning of the act or the end? Is kiddushin is done by sexual relations, does that same act also effect the marriage or only the betrothal? Various texts are brought to try to answer this question but they are inconclusive.
A woman asks a man for something and he says: “If I give it to you will you marry me?” If she accepts it from him is she married? Does it depend on what her response is? How do you do kiddushin with a document? In what ways is it similar to a document of sale and in what ways to a divorce document? From where does Rabbi Yochanan derive kiddushin via sexual relations? Why doesn’t he derive it from the source Rebbi used (from the verse about marriage in the Torah)?