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1)

(a) In which re. does Abaye equate the Din of Nidah with that of a Sotah?

(b) What does he mean when he says 'ha'Kol Modim be'Ba al ha'Nidah ve'Al ha'Sotah ... '?
To whom is he referring when he says ...

1. ... 'Nidah'?
2. ... 'Sotah'?

(c) What does Chizkiyah learn from the Pasuk in Tazri'a "u'S'hi Nidasah Alav"?

(d) And what do we learn from the Pasuk in Naso "Acharei Asher Hutama'ah"?

(a) How does Rav Acha bar Ya'akov learn all the other Arayos from Yevamah le'Shuk?

(b) What problem do we have with the Pasuk in Ki Seitzei (in connection with the birthright) "Ki Siheyenah le'Ish Shtei Nashim ha'Achas Ahuvah ve'ha'Achas Senu'ah"?

(c) How does Rav Papa therefore interpret the Pasuk?

(d) What do we now learn from here vis-a-vis the validity of Kidushin?

(a) Why will Rav Papa's explanation not work according to Rebbi Akiva?

(b) Therefore, according to him, we initially establish the Pasuk "Ki Siheyenah le'Ish ... " ('Senu'ah be'Nisu'ehah') by Almanah le'Kohen Gadol, like Rebbi Sima'i.
What does Rebbi Sima'i learn from "ve'Lo Yechalel Zar'o?

(c) This answer however, will not work according to Rebbi Yeshevav, who says in Rebbi Akiva ' ... Kol she'Ein Lo Bi'ah be'Yisrael ha'V'lad Mamzer'.
How will we establish the Pasuk according to him, assuming that he ...

1. ... merely comes to counter Rebbi Sima'i?
2. ... is speaking in absolute terms?

(d) What makes Be'ulah le'Kohen Gadol different than a Mitzri and Edomi in this regard?

(a) Why is a Be'ulah le'Kohen Gadol not forbidden to him on the grounds that she is a Zonah (seeing as she is neither a Gerushah nor an Almanah)?

(b) We learned above that the Rabbanan establish the Pasuk by Chayvei La'avin.
On what grounds do they decline to establish the Pasuk ...

1. ... by two Mitzriyos?
2. ... by a Yisre'elis and a Mitzris?
3. ... by a Yisre'elis and a Be'ulah le'Kohen Gadol?

(c) Then why does Rebbi Akiva establish the Pasuk in this way?

5)

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

1. ... in Vayeira (concerning Eliezer prior to the Akeidah) "Shevu Lachem Poh Im ha'Chamor"?
2. ... in Mishpatim (concerning an Eved Ivri and a Shifchah Cana'anis) "ha'Ishah vi'Yeladehah Tih'yeh la'Adonehah"?

(b) And what do we learn from the Pasuk in Va'eschanan ...

1. ... "ve'Lo Sischaten Bam"?
2. ... "Ki Yasir es Bincha me'Acharai"?

(a) Based on the previous Pasuk "ve'Lo Sischaten Bam, Bitcha Lo Siten li'Veno, u'Vito Lo Sikach li'Venecha", how does Rebbi Yochanan Amar Rebbi Shimon interpret the Pasuk "Ki Yasir es Bincha me'Acharai"? To which of the previous two does this latter Pasuk ...

1. ... refer? Who is "Bincha"?
2. ... not refer?

(b) What does Ravina extrapolate from this?

(c) What do we try and extrapolate from Ravina (from the fact that, in spite of the fact that the Kidushin of a Nochri and a Yisre'elis is invalid, their child is considered a Yisrael)?

(d) How do we refute this suggestion?

(a) The Pasuk "ve'Lo Sischaten Bam ... Ki Yasir ... ", from which we learned that Kidushin with a Nochri is invalid, is confined to the seven nations of Cana'an.
On what grounds do we reject the proposal to extend this to other Nochrim because the Torah writes "Ki Yasir" (to include anyone who will lead your grandsons astray)?

(b) Rebbi Shimon says this in Bava Metzi'a, with re. to the Mitzvah of returning a security to a widow.
What does he hold there?

(c) According to the Rabbanan, what do we learn from the Pasuk ...

1. ... "Ki Yasir"?
2. ... in Ki Seitzei (in connection with an Eishes Yefas To'ar) "ve'Achar-Kein Tavo Eilehah u'Ve'altah"?
3. ... there, Ki Siheyenah le'Ish Sh'tei Nashim ... ve'Yaldu Lo"?

(d) We ask why we cannot learn the equivalent Din by Shifchah from the same Pasuk.
What do we answer?

(a) To explain the function of the now superfluous Pasuk "ha'Ishah vi'Yeladehah ... ", we cite a Beraisa. Rebbi Yossi Hagelili rules there that if someone sets his Shifchah free but retains her unborn child, the child follows her to freedom.
What do the Rabbanan say?

(b) Immediately following the Rabbanan's opinion, the Tana continues 'Mishum she'Ne'emar "ha'Ishah vi'Yeladehah Tih'yeh la'Adonehah" '.
How does Rava explain this? To whose words does this statement pertain?

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