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1)

(a) Rav Nachman establishes Rebbi Yochanan ben Nuri in our Mishnah (who requires the majority of the town's inhabitants' wives and daughters to be Kasher li'Kehunah for the raped girl to be Kasher too) 'bi'K'ronos shel Tzipori', adding 'u'che'de'Rebbi Ami ... u'che'de'Rebbi Yanai ... '. What Rov does Rebbi Ami add to that of Rov Anshei ha'Ir Masi'in li'Kehunah'?

(b) And what does Rebbi Yanai mean when he says 'Niv'eles bi'K'ronos, Kesheirah li'Kehunah' (suggesting that the rape took place in the caravan)?

(c) What would the Din then be had we known that it was a resident from the town (which had a Rov Masi'in li'Kehunah) that raped her?

(a) When Rav Dimi Amar Ze'iri Amar Rebbi Chanina ... arrived from Eretz Yisrael, he said 'Holchin Achar Rov ha'Ir, ve'Ein Holchin Achar Rov Si'ah'. Why is that statement unacceptable?

(b) Then what did he really say?

(c) In which case of Rov ha'Ir should the woman really be permitted no less than Rov Si'ah?

(d) Then why did Rebbi Yehoshua not permit either of them?

(a) What will be the Din if someone ...

1. ... purchased a piece of meat from a butcher in a town where nine butchers sell Kasher meat, and one, non-Kasher meat, and (presumably unaware of the existence of the non-Kasher store) he cannot recall from which store he purchased?
2. ... finds a piece of meat lying on the street in the same town?

(b) In the latter case, will it make any difference whether the gates of the city were open (creating the possibility that the meat came from a passing butcher or from another butcher in the same country [of whom the majority are Kasher])?

(c) Then why does Rebbi Yehoshua require a double Rov in our Mishnah?

(a) Does Rebbi Zeira, who teaches us the Din of 'Kol Kavu'a ke'Mechtzah al Mechtzah Dami', make a distinction between le'Kula and le'Chumra?

(b) Why is the Beraisa, which forbids the meat that one purchased from a butcher in a town where nine stores sold Kasher meat, and one non-Kasher meat, not an absolute source for Rebbi Zeira's principle?

(c) Is the Beraisa which renders Tamei someone who touched one out of a pile of nine frogs and one toad a better source?

(d) Then what *is* the source for Rebbi Zeira's principle? Where does the case occur, in a Reshus ha'Yachid or in a Reshus ha'Rabim?

(a) What does Rebbi Shimon learn from the Pasuk in Shoftim "ve'Arav Lo ve'Kam Alav"?

(b) 've'Rabbanan Amri de'Bei Rebbi Yanai P'rat le'Zorek Even le'Gav'. Why can this not be speaking when ...

1. ... the majority of the group are Nochrim?
2. ... half were Jews and half are Nochrim?

(c) Then what is the case? What do we learn from there?

(a) Rav Chiya bar Ashi rules like Rebbi Yossi (and Rebbi Yochanan ben Nuri) in our Mishnah.
What does Rav Chanan bar Rava Amar Rav say?

(b) Rebbi Yirmiyah asked on them from a Mishnah in Machshirin which (Rav explains) does not permit a castaway child whom one found in a town with a majority of Jews to marry li'Kehunah (on the basis of one majority).
How did Rebbi Yirmiyah interpret our Mishnah, and what did ...

1. ... Rav Chiya bar Ashi rule?
2. ... Rav Chanan bar Rava Amar Rav say?

(c) What was his mistake?

(d) What does ...

1. ... Rav Chiya bar Ashi really rule?
2. ... Rav Chanan bar Rava Amar Rav really say? How will we reconcile that statement of Rav with Rav himself, who comments, with regard to the Beraisa of 'Matza Bah Tinok' 'Aval le'Yuchsin, Lo'?

7)

(a) We just cited the Mishnah in Machshirin: that if one finds a baby in a town which has a majority of Jews, assuming that it is a girl, one majority is insufficient to permit her to marry a Kohen.
Why does the Tana not contend with the possibility that the baby may be a foundling (in which case she would be Pasul li'Kehunah anyway)?

(b) When Rav comments 'Lo Shanu Ela le'Hachyoso, Aval le'Yuchsin, Lo', he is referring to the case of 'Rov Yisrael' (as we just explained).
Why can Shmuel, who comments 'af Mefakchin Alav es ha'Gal', not be referring to the same case?

(c) So to which case is he referring? What is he in fact, saying?

(a) According to Shmuel's previous statement, in which regard does the Tana consider the child to be a Nochri, by Rov Nochrim?

(b) What about returning him a lost article or with regard to the Din of damages?

(c) And in which regard does the Tana rule 'Im Rov Yisrael, Yisrael'?

(d) Besides the fact that one is depriving the finder of the article, what might be wrong with giving him the lost article to this child?

(a) The Tana says 'Mechtzah al Mechtzah Yisrael regarding damages, explains Resh Lakish.
What is the difference between a Jew and a Nochri in this regard?

(b) Why can the Tana not be referring to a case where an ox belonging to a Jew gored one belonging to a Nochri?

(c) Then to which case *does* it refer?

10)

(a) If a divorced woman claims that when her husband married her she was a Besulah, and he claims that she was an Almanah, she will receive a Manah, unless she can produce witnesses.
What will the witnesses need to testify to enable her to receive two hundred Zuz?

(b) What will the Din be if her husband died, and she has the same argument with his heirs?

(c) What sign that she was a Besulah does Rebbi Yochanan ben Berokah add to that of the Tana Kama?

(a) Rebbi Yehoshua concedes that 'ha'Peh she'Asar Hu ha'Peh she'Hitir' is believed.
What is the case?

(b) Why is he believed?

(c) When will he not be believed in this case?

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