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1)

(a) What does our Mishnah say about a donkey that gives birth for the first time to ...

1. ... two males?
2. ... a male and a female?

(b) On what basis is one permitted to eat the latter?

(c) And what does the Tana say about someone whose two donkeys gave birth for the first time to ...

1. ... two males?
2. ... a male and a female or two males and a female?
3. ... two females and a male or two females and two males?

(d) Assuming that one of those two donkeys is not giving birth for the first time, and between them, they gave birth to two males, the owner must give one lamb to the Kohen.
What must he do however, if they gave birth to male and a female?

(a) Why does the Tana cite the Pasuk in Ki Sisa "u'Feter Chamor Tifdeh be'Seh"?

(b) What does "Seh" incorporate?

(c) Under what circumstances does the Tana permit redeeming another donkey with the same lamb?

(a) On what grounds does Rebbi Yossi ha'Gelili (in the Mishnah in the second Perek) obligate someone whose sheep gave birth for the first time to two lambs, to give them both to the Kohen?

(b) With which case in our Mishnah does Rebbi Yirmiyah therefore maintain that he disagrees?

(c) How does Abaye reconcile Rebbi Yossi ha'Gelili with our Mishnah? What does he learn from the Pasuk in Bo "Ha'Zecharim la'Hashem"?

(d) Why do we not then learn Beheimah Temei'ah from Beheimah Tehorah (with a 'Binyan Av')?

(a) According to the second Lashon - which suggestion is Abaye coming to refute?

(b) What problem does our Mishnah present Abaye? What ought the Tana to have added, seeing as the author might be Rebbi Yossi ha'Gelili?

(c) We also query Abaye from a Beraisa.
What does the Beraisa say that repudiates his opinion?

5)

(a) What do we learn from the Pasuk in Beha'aloscha "Peter Kol Rechem"?

(b) Why does that cause us to suggest that the Rabbanan hold that 'Miktzas Rechem Mekadesh' (part of the womb will suffice to sanctify the Bechor)?

(c) Why is it not necessary to say this, according to Rebbi Yossi ha'Gelili?

(d) How does Rav Ashi refute that suggestion?

(a) In the cases in our Mishnah where the owner is permitted to eat the lamb himself, why does he need to designate it before eating it (seeing as the donkey has no Kedushah that needs to be redeemed)?

(b) This is the opinion of Rebbi Yehudah in a Beraisa.
What does Rebbi Shimon say?

(c) On what grounds do we refute the suggestion that the Isur Hana'ah is the result of the obligation ...

1. ... to redeem it?
2. ... to redeem it specifically with a lamb?

(d) We reject this latter refutation however, on the grounds that Torah does indeed require a lamb.
Under which circumstances would that be?

(a) So we conclude that Rebbi Yehudah does indeed forbid deriving any Hana'ah from the donkey before it has been redeemed, because of the circumstances where only a lamb will redeem it.
What problem do we have with this from the Mishnah in Kidushin, where Rebbi Yehudah himself rules that if someone betroths a woman with Ma'aser Sheini be'Meizid (with the intention of transferring its Kedushah), the Kidushin is valid?

(b) We answer by citing Rebbi Elazar.
What does Rebbi Elazar say about the woman in the latter case?

(c) How will this S'vara apply to Pidyon Peter Chamor?

(d) If the woman becomes obligated to redeem the donkey, with what is she then betrothed?

(a) What reason does Ula then give to explain why Rebbi Shimon holds that the donkey is Mutar be'Hana'ah?

(b) How do we reconcile this with Shevi'is, which is forbidden even though the Pidyon is permitted? What did Mar say about that?

(a) Alternatively, Rebbi Yehudah and Rebbi Shimon argue over the Pasuk in Re'ei "Lo Sa'avod bi'Vechor Shorecha ve'Lo Sagoz Bechor Tzonecha".
What does Rebbi Yehudah mean when he Darshens "Shorecha" and "Tzonecha", 'Aval Atah Oved be'Shelcha she'Lecha u've'shel Acherim', Aval Atah Gozez she'Lecha ve'shel Acherim'?

(b) What does Rebbi Shimon learn from "Shorecha" and "Tzonecha"?

(c) What problem do we have with ...

1. ... the fact that there are two words that need to be Darshened? On whom is the problem?
2. ... Bechor Adam, according to him?

(a) So we conclude that both Tana'im preclude Bechor Adam from "Shorcha", and they argue over "Tzoncha".
If Rebbi Yehudah learns from there that the shearings of a Bechor that is partially owned by a Nochri and its work are permitted, on what grounds does Rebbi Shimon (who precludes a firstborn donkey from the prohibition), as we just learned, disagree with him?

(b) According to Rebbi Yehudah, why does the Torah write ...

1. ... "Tzon*cha*"?
2. ... "Shorcha", and not just 'bi'Vechor Shor'?

(c) According to Rebbi Shimon, why does the Torah write "Shorcha" and "Tzoncha"?

(d) What does Rabah (in Rebbi Shimon) say about a firstborn donkey whose neck has been broken? What is Rebbi Shimon's source?

(a) Abaye learns this from a Beraisa.
What does the Tana say about Orlah, K'lai ha'Kerem, Shor ha'Niskal, Eglah Arufah, Tziprei Metzora, Peter Chamor and Basar be'Chalav? What do they all have in common?

(b) What is the case of Peter Chamor? Under what circumstances would it be considered a food (apart from where the Shechted animal is still convulsing, as we learned in Chulin)?

(c) Seeing as all of these are Asur be'Hana'ah anyway, what difference will the fact that they are Tamei Tum'as Ochlin make?

(d) Rebbi Shimon disagrees with the Tana Kama, on the grounds that something that is Asur be'Hana'ah is not subject to Tum'as Ochlin, except for Basar be'Chalav.
What reason does he give for that?

(a) Rebbi Asi Amar Rebbi Yochanan cites Rebbi Shimon's source as the Pasuk in Shemini "mi'Kol ha'Ochel Asher Ye'achel".
What does he extrapolate from there?

(b) What problem does this create regarding Rebbi Shimon's reason for permitting Basar be'Chalav (based on Rebbi Shimon opinion regarding deriving benefit from Basar be'Chalav)?

(c) He learned that from the 'Gezeirah-Shavah' "Ki Am Kadosh Atah la'Hashem Elokecha" (Re'ei, in connection with Basar be'Chalav) "ve'Anshei Kodesh Tih'yun Li" (Mishpatim).
In which connection is the latter Pasuk written?

(d) What do we answer?

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