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1)

(a) We just learned that 'K'ni ka'Chamor' does not acquire. 'K'ni At va'Chamor' acquires according to Rav Sheishes, but not according to Rav Hamnuna.
What does Rav Nachman say?

(b) Rav Hamnuna clearly applies the logic of 'K'ni ka'Chamor, to 'K'ni At va'Chamor'.
What is the reason of ...

1. ... Rav Sheishes'?
2. ... Rav Nachman?

(a) Rav Sheishes proves his opinion from a Beraisa.
How much Terumah is one normally obligated to separate?

(b) What is the significance of the extra k'Beitzah (see Rabeinu Gershom) that Rebbi Yossi obligates the owner to add to that amount when Ma'asering Kishos (cucumbers)? From which part of the Kishos does one separate it?

(c) What would be the problem if he didn't?

(d) What does Rav Sheishes attempt to prove from there?

(a) We refute his proof however, from a statement of Rebbi Ila'i.
What does Rebbi Ila'i learn from the Pasuk in Korach "ve'Lo Sis'u Alav Chet, ba'Harimchem es Chelbo Mimenu"?

(b) How does this dispense with Rav Sheishes proof?

(a) The Mishnah in Kidushin tells the story of a man who betrothed five women, two of whom were sisters, with a basket of figs.
Whose basket of figs was it? What was special about the figs' status?

(b) Who received the Kidushin? What did the Chachamim rule?

(c) What Kashya did Rav Mordechai quoting Rav Ivya, ask Rav Ashi from that Mishnah, based on the Tana's ruling that specifically the sisters are not betrothed?

(d) How did Rav Ashi already know about Rav Ivya's Kashya, even though he had not heard it from him?

(a) Rav Ashi answers the Kashya by quoting Abaye.
How does Abaye establish the Mishnah in Kidushin?

(b) How do we rule in the issue of 'K'ni At va'Chamor'?

(a) And what does Rav Yosef rule in the case of someone who said to his wife 'Nechasai Lach ve'li'Venayich'?

(b) He derived this from a ruling of Rebbi.
What does Rebbi rule in a Beraisa, based on the Pasuk in Emor (with regard to the Lechem ha'Panim) "ve'Haysah le'Aharon u'le'Vanav"?

(c) How many Chalos does the Kohen Gadol therefore take ...

1. ... of the Sh'tei ha'Lechem on Shavu'os?
2. ... of the Lechem ha'Panim each Shabbos, according to Rebbi?

(d) On what grounds does Abaye refute Rav Yosef's proof? In what way is the case of a wife different than that of Aharon?

(a) We query Abaye however, from a number of cases that actually occurred, where the husband said to his wife 'Nechasai Lach ve'li'Venayich'.
What did Shmuel rule in Neherda'a and Rebbi Yochanan in Teverya in that case?

(b) In similar vein, we ask on Abaye from Rav Yitzchak bar Yosef.
What did he relate, with regard to the Avuli and the Isterugi and the king's crown?
Who were the 'Avuli' and the 'Isterugi'?

(c) If not for Rebbi's ruling, why might we have thought otherwise?

(d) On what grounds do we reject this Kashya on Abaye?

8)

(a) Rebbi Zeira asked on Rav from a Beraisa.
What does the Tana say about someone who undertakes to bring a Korban Minchah comprising a hundred Isaron, but in two vessels?

(b) How will he also be Yotze Bedieved?

(c) What is now the Kashya on Rav Yosef (who said 'Kansah Mechtzah')?

(d) What is the answer? Why will even Rav Yosef concede here, that it is more correct to bring sixty Isaron in one vessel and forty in the other? Why specifically sixty?

(e) We rule like Rav Yosef (even against Rabah), in the cases of 'Sadeh, Inyan and Mechtzah'.
Which of these pertains to our Sugya?

(a) What did Rebbi Ami rule with regard to a case where a man sends pieces of material from cloaks? How are they to be distributed?

(b) How do we assess the father's order of priorities assuming that there are unmarried daughters, married daughters and daughters-in-law?

(c) What does the Yerushalmi say about someone with sons and daughters, who donates something to his children ('le'Banav') ...

1. ... during his lifetime?
2. ... at the time of his death?

(a) What was the She'eilah in the case of a man who had a son and a daughter, who said 'Nechasai le'Banai'?

(b) How does Abaye attempt to resolve the She'eilah from the Pasuk in Vayechi "u'Venei Dan Chushim"?

(c) Rava refutes this proof however, from a Beraisa.
How does Tana de'Bei Chizkiyah interpret this Pasuk?

(d) What did Rava therefore learn from the Pasuk in Pinchas "u'Venei Palu Eli'av", and Rav Yosef from the Pasuk in Divrei Hayamim "u'Venei Eisan Azaryah"?

(a) What is the She'eilah in the case of the man who had a son and a grandson, and who said 'Nechasai le'Banai'?

(b) Assuming that one does not tend to refer to grandchildren as one's children, why did he then use the plural form 'le'Banai'?

(c) Rav Chaviva rules that one does tend to refer to a grandchild as one's child; Mar bar Rav Ashi maintains that one does not.
What does the Beraisa say about someone who is Mudar Hana'ah from one's sons? What does this prove?

(d) In which area of Halachah are one's grandchildren nevertheless considered like one's children?

(a) If a man dies, leaving grown-up sons and small children, and the grown-up sons improve the estate, their younger brothers share in the profits.
What can the older brothers do to ensure that they do not?

(b) Under which additional conditions will their stipulation be effective?

(c) Rav Chaviva B'rei de'Rav Yosef B'rei de'Rava qualifies the Reisha of our Mishnah.
In which case will the older brothers not even need to stipulate?

(a) What did Rebbi Chanina say in the case in our Mishnah, but where their father left them Udyani (a pit with a cover), which are meant to be rented out, if the older brothers subsequently did rent it out? Who takes the profit?

(b) Why is this a Kashya on Rava?

(c) How do we answer the Kashya? Why is Udyani different?

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