Previous daf

1)

(a) The Beraisa continues 'ha'Mema'enes Ein Lah K'nas ve'Lo Pituy'.
What do we infer from there that prompts us to declare 'Ha Mani, Rabbanan Hi'. (meaning the Rabbanan of Rebbi Meir in our Mishnah)?

(b) The Seifa of the Beraisa states 'Aylonis Ein Lah Lo K'nas ve'Lo Pituy'. Why is that? Who must be the author of *this* statement?

(c) We suggest that Rebbi Meir is also the author of the Reisha, and that he holds like Rebbi Yehudah with regard to the Din of a Mema'enes. What does Rebbi Yehudah say regarding Miy'un after Na'arus?

(d) On what basis do we reject this suggestion?

(a) So we try to establish the Beraisa like Rebbi Yehudah who, we suggest, holds like Rebbi Meir by a Ketanah.
On what basis do we reject that too?

(b) So how do we establish the Beraisa? Who is its author?

(c) Rafram explains that 'Mema'enes' means 'ha'Re'uyah Lema'en'.
What does he mean with that?

(d) What is wrong with his explanation?

(a) Another Beraisa states 'ha'Chareshes, ve'ha'Shotah ve'ha'Aylonis Yesh Lahen K'nas, ve'Yesh Lahen Pituy'.
How do we reconcile this Beraisa with the previous one, which stated 'Aylonis Ein Lah Lo K'nas ve'Lo Pituy'?

(b) This answer is really obvious, and we only cited the latter Beraisa as an excuse to point out a discrepancy between its continuation: 've'Yesh Lahen Ta'anas Besulim' and a third Beraisa, which states 'ha'Chareshes ve'ha'Shotah ... Ein Lahen Ta'anas Besulim'. The Tana includes a Bogeres in this list.
Why is there no Ta'anas Besulim with regard to a Bogeres?

(c) Which fourth case does the latter Tana include in its list?

(d) The Beraisa concludes 'ha'Suma ve'Aylonis Yesh Lahen Ta'anas Besulim. This is the opinion of the Tana Kama.
What does Sumchus quoting Rebbi Meir say?

(a) How do we resolve the discrepancy between the Beraisa which holds 'Chareshes ve'Shotah Yesh Lahen Ta'anas Besulim', with the Beraisa which holds ' ... Ein Lahen Ta'anas Besulim'?

(b) On what basis will Raban Gamliel believe that the girl was raped after the betrothal, even though she did not say anything?

(a) What does Rav mean when he says that one gives a Bogeres the first night?

(b) How do we reconcile Rav's statement with the Beraisa 've'ha'Bogeres Ein Lahen Ta'anas Besulim'?

(c) On what grounds do we believe the man when he claims 'Pesach Pasu'ach Matzasi', even though there is no way he can prove it?

6)

(a) Why does Sumchus quoting Rebbi Meir say that there is no Ta'anas Besulim with regard to a blind girl?

(b) What makes a blind girl different than other girls, who are liable to suffer the same mishap?

(a) The Beraisa on 35b. also stated that a woman who leaves her husband because of a 'Shem Ra' is not eligible to receive K'nas or Pituy.
Of course she isn't, she is Chayav S'kilah? How does Rav Sheishes therefore interpret 'Shem Ra'?

(b) What does Rav Papa extrapolate from the Beraisa with regard to a document which, rumor has it, is forged?

(a) We reject the above explanation of the Beraisa on the basis of a statement by Rava.
What did Rava say regarding a woman about whom a bad name was circulating?

(b) So how do we finally explain 'Shem Ra' in the Beraisa?

(c) We still retain Rav Papa's comparison of a document which was disqualified in a similar way to the woman.
How do we try and differentiate between the two?

(d) In fact, the same fear that invalidates the woman invalidates the document.
Why is that?

(a) Rebbi Yochanan equates Rebbi Dosa with Rebbi Yehudah in our Mishnah. What did Rebbi Dosa say about a bas Kohen who was captured eating Terumah, that warrants Rebbi Yochanan's observation? What is his reason?

(b) Rava however, disagrees.
Why might ...

1. ... Rebbi Yehudah (who speaks about a rapist) not necessarily agree with Rebbi Dosa (who speaks about eating Terumah)?
2. ... Rebbi Dosa (who speaks about Terumah) not necessarily agree with Rebbi Yehudah (who speaks about K'nas)?

(c) Abaye ascribes Rebbi Yehudah's lenient view regarding a captive receiving K'nas to the S'vara 'she'Lo Yehei Chotei Niskar'. How will Abaye explain Rebbi Yehudah in another Beraisa, who says that even if the girl was ten when she was set free from captivity, she retains her Kedushas Kehunah and may continue to eat Terumah, even though that reason does not apply?

(d) What do the Rabbanan who argue with Rebbi Dosa hold? When is a Sh'vuyah permitted to eat Terumah and when is she not?

(a) The Mishnah precludes a convert, a captive and a Shifchah who converted, was redeemed, and set-free respectively, from K'nas.
Why is that?

(b) In which of the three cases does Rebbi Yehudah disagree?

(c) What do the following have in common: Someone who rapes his daughter or granddaughter, or his wife's daughter or granddaughter?

(d) How do we learn this from the Pasuk in Mishpatim "Im Lo Yihyeh Ason, Anosh Ye'anesh"?

(a) What does the Beraisa say about someone who redeemed a girl who was captured?

(b) What problem do we have with the next statement 'Me'id Bah, Lo Yisa'enah'?

(c) So how do we interpret both statements in conjunction with each other?

(d) What does Rebbi Yehudah say?

(a) How do we amend Rebbi Yehudah to reconcile his statement here with his previous statement (that a captive girl retains her Kedushah)?

(b) Rav Huna B'rei de'Rav Yehoshua explains that Rebbi Yehudah said what he said according to the Rabbanan's opinion.
What does this mean? What is Rebbi Yehudah then saying?

(c) Why do the Rabbanan say 'ha'Podeh es ha'Sh'vuyah ...

1. ... u'Me'id Bah, Yisa'enah'?
2. ... 'Me'id Bah Kedi, Lo Yisa'enah'?

Next daf