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1)

(a) What do we learn from the Pasuk in Ki Seitzei ...

1. ... "Yevamah Yavo Alehah u'Lekachah Lo le'Ishah"?
2. ... "ve'Yibmah" (in the same context)?

(b) We also learn from "ve'Yibmah" that a Yavam can acquire the Yevamah against her will.
How do we account for two D'rashos from the same word?

(a) And what do we learn from the Pasuk "ve'Nikra Sh'mo *be'Yisrael Beis Chalutz ha'Na'al*"?

(b) What does Rav Shmuel bar Yehudah quoting a Beraisa, learn from "be'Yisrael"?

(c) How can we learn two things from the same word?

(d) After the termination of the Chalitzah, Rebbi Yehudah, citing Rebbi Tarfon told the people to say 'Beis Chalutz ha'Na'al'. Evidnetly, this is based on the Pasuk which contains those very words.
But did we not just learn something else from the same words?

(a) How do we learn that Miysas ha'Yavam permits the Yevamah to marry, from a 'Kal va'Chomer' from Eishes Ish?

(b) Why can we not refute the 'Kal va'Chomer on the grounds that ...

1. ... an Eishes Ish goes out by means of a Get, whereas a Yevamah does not?
2. ... a Yevamah is different inasmuch as it is not the same man who forbade her whose death permits her, unlike an Eishes Ish, where death of the man who forbade her also permits her?

(c) Why do we not Darshen a 'Kal va'Chomer to let ...

1. ... an Eishes Ish go out with Chalitzah, from a Yevamah who does go out with a Get?
2. ... a Yevamah go out with a Get, from an Eishes Ish, who does not go out with Chalitzah? From which Pasuk do we initially attempt to learn this?

(a) What does the word "Chukah" (wherever it appears) indicate?

(b) What was the purpose of the Goralos (the lots) that the Kohen Gadol drew on Yom Kipur?

(c) What do we learn from the Pasuk in Acharei-Mos (written in this connection, and which is no more than a repetition), "ve'Asahu Chatas"?

(d) Why would we otherwise have thought that it is the Kohen Gadol's designation that determines which goat is for Hashem and which, for Azazel?

(a) What do we learn from the fact that we need "ve'Asahu Chatas" in spite of the Pasuk there "ve'Haysah Lachem *le'Chukas Olam"? How does disprove our proof from "Kachah"?

(b) What do we then attempt to learn from the Pasuk (written by Get) "ve'Kasav Lah"?

(c) How do we resolve this with the fact that we need this Pasuk to teach us "Lah" 'Lishmah'?

(d) How do we dispense with this source too? What *do* we learn from the second "Lah"?

(a) From where do we finally learn that a Yevamah goes out with Chalitzah exclusively (and not with a Get)?

(b) Having written "ve'Chaltzah Na'alo", how does the Torah teach us that someone else's shoe is nevertheless eligible for Chalitzah?

(c) Then how can we learn from the same D'rashah that she requires Chalitzah exclusively?

(d) The Torah nevertheless writes "Na'alo" to teach us Na'alo ha'Re'uyah Lo'.
What three things does this imply?

7)

(a) An Eved Ivri can be acquired with Kesef and Sh'tar.
In which three ways does he acquire his freedom?

(b) In which additional way does an Amah Ivriyah acquire hers?

(c) A Nirtza is acquired through Retzi'ah.
What is Retzi'ah?

(d) And he acquires his freedom through Yovel and Miysas ha'Adon.
In which way does this differ from the first spell as an Eved Ivri?

(a) What do we learn from the Pasuk ...

1. ... in Behar "mi'Kesef Miknaso" (written in connection with a Jewish servant belonging to a Nochri)?
2. ... in Mishpatim "ve'Hefdah"?
3. ... in Re'ei "Ki Yimacher Lecha Achicha ha'Ivri O ha'Ivriyah"?

(b) Why do we need these two latter Pesukim? Why can we not learn the Din of an Eved Ivri who is sold to a Jew with a Binyan Av from one who is sold to a Nochri?

(c) What do we learn from the 'Gezeirah-Shavah' "Sachir" "Sachir"?

(d) We assume that there is a Tana who does not agree with this 'Gezeirah-Shavah'.
From where will *he* learn that an Eved Ivri who sold himself to a Jew can acquire his freedom with Kesef?

(a) Why do we need to learn the Din of an Eved Ivri ...

1. ... who sold himself from one who is sold by Beis-Din via a Gezeirah -Shavah? Why can we not learn it from a Binyan Av?
2. ... who was sold by Beis-Din from an Amah Ivriyah via a Hekesh? Why can we not learn it from a Binyan Av?

(b) We just learned Kinyan Kesef by an Amah ha'Ivriyah from "ve'Hefdah". What does this teach us? What would the Torah otherwise have written?

(a) According to the Tana Kama of the Beraisa, a Mocher Atzmo can initially be sold for more than six years and his ear is not pierced.
Which other two Dinim of a Machruhu Beis-Din does he add to this list (of things that do not apply to a Mocher Atzmo)?

(b) What does Rebbi Elazar say?

(c) How do we initially establish the basis of their Machlokes?

(d) What do we finally conclude regarding the 'Gezeirah-Shavah' of "Sachir" "Sachir"? Over what do they argue?

(a) What does ...

1. ... the Tana Kama of the Beraisa learn from the Pasuk in Re'ei "va'Avadcha Sheish Shanim"?
2. ... Rebbi Elazar learn from "va'Avadcha Sheish Shanim"?

(b) Does this mean that if his master were to die during the initial six-year period, the Eved Ivri automatically goes free?

(c) From where do the Rabbanan learn Rebbi Elazar's Din?

(d) How does Rebbi Elazar explain the second "Avadcha"?

(a) What does the Tana Kama learn from the Pasuk in Mishpatim "ve'Ratza Adonav es *Ozno* ba'Martze'a"?

(b) Rebbi Elazar needs "Ozno" for a 'Gezeirah-Shavah'.
What does he learn from "al-T'nuch *Ozen* ha'Mitaher ha'Yemanis"?

(c) The Chachamim learn this from the extra 'Vav' (in "Ozno").
What does Rebbi Elazar learn from "Ozno"?

(a) What does Rebbi Elazar learn from the Pasuk "ve'Im Amor Yomar ha'Eved"?

(b) What do the Rabbanan learn from there?

(c) Rebbi Elazar learns this from "Eved", "ha'Eved".
What do the Rabbanan learn from the extra 'Hey'?

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