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1)

(a) The second Lashon considers Ashkelon to have been under Jewish authority.
What then, is significant about the episode that took place there?

(b) What do we now infer from the Beraisa, which seems to clash with the Din of 'Nechbeshah ... al-yedei Mamon' in our Mishnah?

(c) How do we resolve the apparent contradiction?

(d) With which of the above two versions of the Kashya does the third version (presented in the form of a Kashya which Rav Shmuel bar Rav Yitzchak Amar Rav comes to resolve) conform? What is Rav Shmuel bar Rav Yitzchak Amar Rav's answer?

(a) The Tana of our Mishnah forbids a woman who has been captured to return to her husband. According to Rav, this refers to 'Hani Nashi de'Ganvi'. What does he mean by that?

(b) According to Levi, it refers to people like Elazar ben Dina'i.
Who was he? What is the basis of their Machlokes?

(c) Chizkiyah explains that according to Levi, the woman only becomes forbidden after her husband's judgement has been concluded.
What does Rebbi Yochanan say?

(a) What is an 'Ir she'Kavshuhah Karkom'?

(b) Are all women in the city forbidden?

(c) Who is permitted to testify on their behalf and who is not?

(a) What does the Mishnah in Avodah-Zarah say regarding the barrels of wine, if a non-Jewish army enters a city ...

1. ... in peace-time?
2. ... in time of war?

(b) Rav Mari reconciles the two Mishnah's by diferentiating between wine and women ('li'V'ol Yesh P'nai, le'Nasech Ein P'nai').
How does Rebbi Yitzchak ben Elazar Mishmei de'Chizkiyah differentiate between them (even with regard to Bi'ah)?

(c) The soldiers however, are not so well-disciplined, even if they are from the same country, and even if it is in time of war. In order to eliminate the possibility of some soldiers leaving camp to enter the town and give vent to his desires, how does ...

1. ... Rav Yehudah Amar Shmuel establish the Mishnah in Avodah-Zarah?
2. ... Rebbi Levi establish it? Why is Rav Yehudah's answer not good enough?

(d) Does everyone agree with this explanation?

(a) Under which circumstances does Rav Idi bar Avin Amar Rav Yitzchak bar Ashian permit even the wives of Kohanim in the town to return to their husbands?

(b) What She'eilah does Rebbi Yirmiyah ask with regard to a small hiding-place that holds only one person?

(a) What is the case of two paths (in the Mishnah in Taharos)?

(b) According to Rebbi Yehudah, what will be the Din if the two men came to Beis-Din to ask ...

1. ... one after the other?
2. ... simultanesously?

(c) What does Rebbi Yossi say?

(d) According to Rava or Rebbi Yochanan, both Tana'im agree that if the two men were to ask the She'eilah simultaneously, the ruling would be 'Tamei', and if they came individually, the ruling would be 'Tahor'.
Then what is their Machlokes?

(a) How do we try to connect Rebbi Yirmiyah's She'eilah to the Machlokes between Rebbi Yehudah and Rebbi Yossi in Taharos? What would the Halachah then be?

(b) Why in fact, are the two cases not comparable?

8)

(a) Rav Ashi asks what the Din will be if the woman claims that she did not hide but that she is Tahor anyway.
What are the two sides of the She'eilah?

(b) What happened with that man who hired a donkey on the express condition that he does not follow the route of River Pakud (because there was water there), but to go via Neresh where there was no water? What did he subsequently claim?

(c) On what grounds did Abaye object to Rava's ruling, believing him on the basis of 'Mah Lo le'Shaker' (a Migu), because he could have said that he took the donkey via Neresh?

(d) What is the outcome of our She'eilah (regarding a woman who claims that she did not hide but that she is Tahor anyway)? Why is it not a 'Migu' be'Makom Eidim'?

(a) The Beraisa in Gitin forbids a woman to seclude herself with her husband without witnesses, though even a slave or a Shifchah is believed.
What is the full case?

(b) Why is the Get invalid should the husband subsequently recover and seclude imself with her?

(c) Why is her own Shifchah ...

1. ... not acceptable as a witness that they were not intimate?
2. ... acceptable in our Mishnah (to permit a woman to her husband after the town fell to foreign troops), according to Rav Papi?

(d) Rav Papa does not differentiate between the two cases.
According to him, whose Shifchah is believed and whose is not? How does he explain our Mishnah 'Ein Adam Ne'eman al Atzmo' (implying that her Shifchah is believed)?

11)

(a) How did Rav Chisda justify Mari bar Isak's claim that he did not recognize the brother who came from overseas to claim a portion in his father's property?

(b) What did Mari's brother counter when Rav Chisda instructed him to bring witnesses to prove that he was indeed Mari bar Isak's brother?

(c) So what ruling did Rav Chisda then issue? Why did he ignore the principle 'ha'Motzi me'Chaveiro Alav ha'Re'ayah'?

(d) Why was he not worried that the witnesses would come and testify against Mari's brother, only because they were afraid of Mari?

(a) Are the woman's parents, brothers and sisters believed to testify that the soldiers did not rape her?

(b) Whom, besides the woman's own children, does the Tana of the first Beraisa disqualify from testifying?

(c) Which are the only two people whom the Tana of the second Beraisa disqualifies from testifying?

(d) How will Rav Papi and Rav Ashi (who accept the testimony of the woman's Shifchah in our Mishnah) reconcile the two Beraisos? Like which Beraisa will they hold?

(a) Rav Papa (who does not accept the testimony of the woman's Shifchah in our Mishnah) will certainly hold like the first of the two Beraisos.
How does he reconcile his opinion with the second Beraisa, which seems to permit the woman's Shifchah?

(b) What example of 'Masi'ach Lefi Tumo' came before Rebbi Yehoshua ben Levi or before Rebbi?

(c) What did Rebbi rule in that case?

(d) Is the woman's husband or the woman herself believed if they supply the information 'Masi'ach Lefi Tumo'?

(a) What testimony did Rebbi Zecharyah ben ha'Katzav give regarding his wife after his town had been captured by an invading army? Why was he have good reason to be particularly worried? What did the B'nei Yeshivah say to him?

(b) He did not divorce her but designated a house in his Chatzer for her to live.
Is this also permitted in the case of a Kohen who divorced his wife? How did they avoid 'Yichud' from that time on ?

(c) Why may a Yisrael who divorced his wife not live in the same Shechunah (group of houses) as her?

(d) A Kohen is even forbidden to live in the same Mavoy (street).
What will be the Din with regard to a small village?

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