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1)

(a) Rebbi Tarfon in our Mishnah declares that the off-spring of Mamzeirim (who would normally remain Mamzeirim forever) can be legitimized.
How is this possible?

(b) What does Rebbi Eliezer say? Like whom will Rav Yehudah Amar Shmuel later rule?

(c) What would normally be the Isur of 'marrying' a Shifchah?

(d) We nevertheless ask whether Rebbi Tarfon does not permit a Mamzer to marry a Shifchah even Lechatchilah.
What are the two sides of the She'eilah?

(a) What did the Chachamim mean when they asked Rebbi Tarfon 'Tiharta es ha'Zecharim ve'Lo Tiharta es ha'Nekeivos'? Why do we initially think that women are worse off than men in this regard?

(b) How do we then try to prove from here that Rebbi Tarfon must be speaking Bedieved?

(c) How do we refute this proof? On what grounds would a Mamzeres be worse off than a Mamzer anyway (even assuming that he is permitted to 'marry' a Shifchah Lechatchilah)?

(a) What did Rebbi Tarfon say to his Mamzer host?

(b) What does this prove?

(c) On what grounds do we refute the counter argument, suggesting that Rebbi Tarfon might have meant that he would have advised him to go and steal in order to be sold as an Eved Ivri who would be permitted to live with a Shifchah Cana'anis?

(d) Since when is one permitted to steal?

(a) Rebbi Eliezer learns that the child of a Mamzer and a Shifchah is an 'Eved Mamzer', from the Pasuk in Ki Seitzei "Lo Yavo *Lo* bi'Kehal Hashem" ('Lo Halach Achar Pesulo').
How does Rebbi Tarfon establish this Pasuk?

(b) What would we otherwise have thought?

(c) How does Rebbi Eliezer counter Rebbi Tarfon's argument? How does he know that "Lo" overrides even the case of the child of a Mamzer and a Shifchah?

(d) On what grounds does Rebbi Tarfon disagree with him? How does he differentiate between a Yisre'elis and a Shifchah in this regard?

5)

(a) Which four Yuchsin need to be added to the list of 'Kohanim, Levi'im, Yisre'elim, Chalalim, Geirim and Charurim'?

(b) Kohanim, Levi'im and Yisre'elim are permitted to intermarry, and so are Levi'im, Yisre'elim, Chalalim, Geirim, Charurim.
Why does the Tana omit Kohanim from the latter list?

(c) The final list permits six of the above to intermarry.
Which six?

(d) Why did the Tana choose to say 'Alu mi'Bavel' rather than Alu le'Eretz Yisrael'?

(a) What are ...

1. ... Chalalim?
2. ... Charurim?
3. ... Nesinim?

(b) Who issued the decree forbidding a Nasin to marry a Yisre'elis?

(c) On what basis does the Tana of our Mishnah permit a Ger to marry a Mamzer?

(d) According to the Tana Kama, what is ...

1. ... a Shesuki?
2. ... an Asufi?

(a) Why did the Tana choose to say 'Alu mi'Bavel' rather than 'Halchu le'Eretz Yisrael'?

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

1. ... in Shoftim (in Devarim) "ve'Kamta ve'Alisa el ha'Makom Asher Yivchar Hashem"?
2. ... in Yirmiyah "Lo Ye'amar Od Chai Hashem ... Asher He'elah va'Asher Heivi es Zera Beis Yisrael me'Eretz Tzafonah u'mi Kol ha'Aratzos ... '?

(c) What do we learn from the previous words (in the Pasuk in Shoftim) "Divrei Rivos bi'She'arecha, (ve'Kamta ve'Alisa) ... "?

(d) What ...

1. ... did Ezra achieve by taking all the Pesulim with him to Eretz Yisrael?
2. ... problem would have arisen had they remained in Bavel?

8)

(a) Abaye reads our Mishnah 'Alu mi'Bavel', as it appears in our text.
What is the amended version of our Mishnah, according to Rava?

(b) They might be arguing over Rebbi Elazar's statement (Lo Alah Ezra ... ', with which Rava agrees, and Abaye does not). On the other hand, both Amora'im might agree with Rebbi Elazar.
How will we then explain Abaye?

(c) What does Rav Yehudah Amar Shmuel mean when he says ...

1. ... 'Kol Aratzos Iysah le'Eretz Yisrael? What is 'Iysah'?
2. ... ve'Eretz Yisrael Iysah le'Bavel'?

(d) If the correct version in our Mishnah is 'He'elum' (like Rava), then what is the meaning of the second statement, seeing as all those who accompanied Ezra to Eretz Yisrael would have known who they were and would have kept their distance?

(a) What did Ezra discover when, on the way to Eretz Yisrael, they arrived at the river that flowed to Ahavah?

(b) What marked the Levi'im that he did discover there?

(c) According to Rava, having sorted out the people before leaving Bavel, how come that Ezra did not know about this beforehand?

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

1. ... "Vayeishvu ha'Kohanim ve'ha'Levi'im u'Min ha'Am ... be'Areihem"?
2. ... "u'mi'B'nei ha'Kohanim B'nei Chavayah ... Eileh Bikshu Chesavam ha'Misyachsim ve'Lo Nimtza'u, va'Yigo'alu min ha'Kehunah"?

(b) What did Hatirshasa permit them to eat? Who was Hatirshasa?

(c) We query this from those who hold that once a Kohen eats Terumah, his Yichus is automatically assumed to be impeccable ('Ma'alin mi'Terumah le'Yuchsin').
How do we resolve this problem?

(a) Seeing as there is no reason to issue any decrees against the Kohanim, what is the significance of the statement 'Gedolah Chazakah'?

(b) Alternatively, we add, they were in fact, restricted to Terumah de'Rabanan (but were forbidden to eat Terumah d'Oraysa).
What is ...

1. ... Terumah d'Oraysa?
2. ... Terumah de'Rabbanan?

(c) According to this opinion, what is the significance of 'Gedolah Chazakah'?

(d) How do we reconcile this with the Pasuk where Hatirshasa forbade those Kohanim to eat Kodesh ha'Kodashim, implying that they were permitted to eat everything else (including Terumah d'Oraysa)?

(a) What is the Pasuk in Emor referring to when it writes ...

1. ... "ve'Chol Zar Lo Yochal *Kodesh*"?
2. ... "u'Bas Kohen Ki Sih'yeh le'Ish Zar, Hi bi'Serumas *ha'Kodashim* Lo Sochel"?

(b) Which Halachah do we learn from this latter Pasuk?

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