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1)

(a) If a Ketanah accepted Kidushin without her father's consent, Rav permits either her or her father to retract.
What does Rav Asi hold?

(b) What exactly is their dispute? What is the case?

(c) What does the Tana of the Beraisa extrapolate from the double Lashon of the Pasuk in Mishpatim (in connection with a man who sedudes a girl) "Im Ma'ein Yema'ein Avihah Lesitah Lo"?

(d) How does Rav Huna (or Chiya bar Rav) try to prove Rav Asi wrong from here?

(a) How does Rav defend Rav Asi? How does he establish the Pasuk?

(b) If the Pasuk is speaking when the man seduced her without betrothing her, why do we require a Pasuk to teach us that she or the father can object to the betrothal? Is this not obvious?

(c) What does Rav Yosef mean when he says 'I Hachi, Haynu di'Tenina "Mahor Yimharenah Lo le'Ishah", she'Tzerichah Heymenu Kidushin'?

(d) How does Abaye refute this proof?

(a) What does our Mishnah rule in a case where a man says to a woman...

1. ... 'Hiskadshi Li bi'Temarah Zu, Hiskadshi Li be'Zu'?
2. ... 'Hiskadshi Li be'Zu, be'Zu be'Zu'?

(b) Who is the author of our Mishnah?

(c) The Tana concludes the Mishnah 'Haysah Ocheles Rishonah Rishonah Einah Mekudeshes ad she'Yehei be'Achas Meihen Shaveh Perutah'.
At first glance, does this pertain to the Reisha of the Mishnah ('Hiskadshi Li be'Zu ... Hiskadshi Li be'Zu') or to the Seifa ('Hiskadshi Li be'Zu be'Zu ... ')?

(d) What do we mean when we ask 'va'Afilu be'Kamaisa?' What did Rebbi Yochanan mean when he commented 'Harei Shulchan, Harei Basar, Harei Sakin, ve'Ein Lanu Mah Le'echol'?

(a) How do Rav and Shmuel then connect 'Haysah Ocheles Rishonah Rishonah ... ' with the Reisha ('Hiskadshi Li be'Zu ... Hiskadshi Li be'Zu') in spite of the Kashya that, in that case, even if she had not eaten the first dates, she would not be Mekudeshes until she had received them all?

(b) Rebbi Ami connects it with the Seifa.
How does he then answer the Kashya 'va'Afilu be'Kamaysa'?

(c) Rava extrapolates from Rebbi Ami that 'ha'Mekadesh be'Milveh, Einah Mekudeshes'.
What does he extrapolate with regard to 'ha'Mekadesh be'Milveh u'Perutah'?

(d) And how does he finally infer from his words that 'Ma'os be'Alma Chozrim'?

5)

(a) According to Rav, if someone betroths his sister, the money is a Pikadon and must be returned.
What does Shmuel say?

(b) In which point do they both agree?

(c) If he wanted to give her the money ...

1. ... as a Pikadon, according to Rav, then why did he not say so?
2. ... as a gift, according to Shmuel, then why did he not say so?

(a) From where do we know that Chalah must be taken from dough and not from flour?

(b) The Mishnah in Chalah says that if someone separates Chalah from flour and gives it to the Kohen, not only has he not fulfilled his obligation, but the Kohen is obligated to return it.
What do we now ask on Shmuel from this Mishnah?

(c) We reply that Chalah is different inasmuch as not returning the flour will result in the Kohen sinning.
Which sin are we referring to?

(d) And how do we reconcile the Kohen's mistake with what we said earlier (that everyone knows that one does not take Chalah from flour)?

(a) What do we learn from the Pasuk in Beshalach "ve'ha'Omer Asiris ha'Eifah Hu"?

(b) How many ...

1. ... Sa'ah are there in an Eifah?
2. ... Kabin in a Sa'ah?
3. ... Lugin in a Kav?
4. ... Beitzim in a Lug?

(c) How much did they subsequently add to the measurements ...

1. ... in Yerushalayim?
2. ... in Tzipori?

(d) What is then the Shiur Chalah in Lugin in terms of ...

1. ... the Yerushalmi Shiur?
2. ... the Tzipori Shiur?

(a) The Mishnah in D'mai rules in the case of 'min ha'Nakuv al she'Eino Nakuv, Terumah'.
What does the Tana add to this?

(b) Why does the Tana in Chalah not issue the same ruling as the Tana in D'mai? How do we initially differentiate between the two cases?

(c) Alternatively, it is not the Kohen we are worried about, but that the Yisrael who gave him the flour might sin.
Which sin are we talking about?

(d) Why are we ...

1. ... worried about the Yisrael? In light of what we said earlier (that everyone knows that one cannot separate Chalah from flour), what mistake might he make?
2. ... not worried about the Kohen making a mistake?

(a) What does the Tana in D'mai rule in a case of 'min she'Eino Nakuv al ha'Nakuv'?

(b) Then why did the Tana in Chalah make the Kohen return the Chalah? Why did he not issue the same ruling as the Tana in D'mai?

(c) And what does the Tana in T'rumos rule in the case of 'ha'Torem Kishos ve'Nimtza Marah, Avati'ach, ve'Nimtza Saru'ach'? What is his source for this?

(d) But did we not just say that when the discrepancy occurs in one vessel (such as here), the owner will not listen if he is told to separate a second time?

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