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1)

(a) Rebbi Shimon ben Pazi Amar Rebbi Yehoshua ben Levi in the name of bar Kapara establishes the Machlokes between Rebbi Yehudah (who requires the condition in writing) and Rebbi Yossi (who does not) 'bi'Techilah', but 'be'Sof', both agree that she cannot be Mochel orally.
Why not?

(b) What does Rebbi Yochanan say?

(c) If, as Rebbi Avahu quoting Rebbi Yochanan explains, Rebbi Yehoshua ben Levi means 'Techilas Chupah' and 'Sof Bi'ah', what does Rebbi Yochanan refer to when he states that Rebbi Yehudah and Rebbi Yossi also argued 'be'Sof'?

(d) What is the outcome of this dual explanation? What do we gain by explaining 'be'Sof' differently according to Rebbi Yochanan?

(a) That is how Rav Dimi explained the interchange between Rebbi Yochanan and Rebbi Yehoshua ben Levi when he came from Eretz Yisrael.
Who arrived from Eretz Yisrael with a different interpretation of their the interchange?

(b) According to Ravin, Rebbi Shimon ben Pazi Amar Rebbi Yehoshua ben Levi in the name of bar Kapara establishes the Machlokes between Rebbi Yehudah and Rebbi Yossi 'be'Sof', but 'bi'Techilah', both agree that she can be Mochel. What does Rebbi Yochanan say?

(c) If, as Rebbi Avahu quoting Rebbi Yochanan explains, Rebbi Yehoshua ben Levi means 'Techilas Chupah' and 'Sof Chupah', what does Rebbi Yochanan refer to when he states that Rebbi Yehudah and Rebbi Yossi also argue 'bi'Techilah'?

(d) Which pair of Amora'im in fact, argue?

(a) What did Rav Papa comment on Rebbi Avahu Amar Rebbi Yochanan's interpretation?

(b) And how would he have explained the bi'Techilah and the be'Sof of Rav Dimi and of Ravin (in the opinion of Rebbi Yehoshua ben Levi) in a way that they would not argue?

(c) Why would it have been preferable for Rebbi Yochanan and Rebbi Yehoshua ben Levi to argue and not Rav Dimi and Ravin?

(d) And what would be the advantage in learning like that?

(a) From when do we give a Besulah twelve months to prepare herself for the Chupah?

(b) What does she need to prepare?

(c) An Almanah receives only thirty days.
Why is that?

(d) We give the man the same period of time to prepare as we give the woman (twelve months for a Bachur and thirty days for an Almon, see Tosfos Yom-Tov).
What does *he* need to prepare?

(a) What happens if the time expires and they do not get married? Who caused the delay in this case?

(b) According to Rebbi Tarfon, if her Chasan is a Kohen, he may feed her only Terumah should he so wish.
What does Rebbi Akiva say?

(c) According to Rebbi Tarfon, what will she eat when she is Tamei?

(a) Is a Yavam Kohen permitted to feed his Yevamah Yisre'eilis Terumah after twelve months?

(b) May he feed her Terumah if she waited all of twelve months but for one day before her husband died, and then one day as a Shomeres Yavam?

(c) That is the Din according to the Mishnah Rishonah.
What does the Mishnah Acharonah say?

7)

(a) From whom do we learn the obligation to give a Besulah twelve months to prepare?

(b) Lavan and his mother said to Eliezer 'Teishev ha'Na'arah Itanu Yamim O Asor'.
Why can Yamim not mean 'two days'?

(c) What do we learn from the Pasuk in Behar "Yamim Tihyeh Ge'ulaso"?

(d) And why can Yamim not mean 'a month' (from the Pasuk in Beha'aloscha "ad Chodesh Yamim")?

(a) Rebbi Zeira cites a Beraisa regarding postponing the wedding date of a Ketanah until she grows up.
Who has the right to postpone it, the girl or her father?

(b) She can postpone it because she is afraid of Bi'ah.
But on what grounds can her father postpone it? What does he stand to lose by his daughter's marriage?

(c) In keeping with this Beraisa, Rebbi Aba bar Levi rules that one cannot fix a date to marry a Ketanah whilst she is still a Ketanah, but one can fix a date whilst she is still a Ketanah to marry her when she is a Gedolah. What is the Chidush? Why might we have thought otherwise?

(a) According to Rav Huna, a girl who becomes a Bogeres and is betrothed the next day, has thirty days to prepare for her wedding, like an Almanah.
From when do the thirty days begin?

(b) What is Rav Huna's reason?

(c) In that case, what does the Tana of the Beraisa mean when he says 'Bagrah, Nosnin Lah Sh'losim Yom ki'Tevu'ah'? What does 'ki'Tevu'ah' mean?

(a) What does Rebbi Eliezer say in a Beraisa regarding 'Bagrah she'Shahasah Sh'neim-Asar Chodesh'?

(b) How will Rav Huna explain 'Bagrah she'Shahasah Sh'neim-Asar Chodesh'?

(c) We finally prove Rav Huna wrong from a Beraisa.
What does the Tana of the Beraisa say about a becomes a Bogeres and is betrothed the next day?

(d) In which way is a Bogeres nevertheless different from a Na'arah regarding the waiting period?

(a) When *do* we give a Bogeres just thirty days to prepare for her wedding?

(b) Does the Tana make any distinction between a case where the Chasan asks the Kalah to get married, or vice-versa?

(a) What does Ula learn from the Pasuk in Emor "ve'Kohen ki Yikneh Nefesh *Kinyan Kaspo*"?

(b) Then why did Chazal decree forbidding her to do so?

(c) And why did they then permit her to eat Terumah when the waiting period expires?

(d) Why did Chazal not issue a decree forbidding a hired worker who is a Kohen to eat Terumah, in case he feeds his employer's family Terumah?

(a) Rav Shmuel bar Yehudah disagrees with Ula. According to him, Chazal decreed forbidding an Arusah to eat Terumah because of Simpon.
What is 'Simpon'?

(b) Then why is she permitted to eat Terumah already after the Chupah, even before the first Bi'ah?

(c) And why is an Eved Kena'ani whom a Kohen bought from a Yisrael permitted to eat Terumah? Why are we not worried about Simpon?

(d) Why are we not worried that he may be ...

1. ... a thief or a kidnapper?
2. ... a robber or wanted by the government?

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