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1)

(a) How many times does the Torah insert the word "Kahal" ("bi'Kehal Hashem")?

(b) According to Rebbi Yossi, three of them come to forbid the five Pesulim concerned on Kohanim, Levi'im and Yisre'elim respectively, and the fourth one to permit a Mamzer to a Shesuki ('Kahal Vaday, ve'Lo Kahal Safek').
What does the fifth one come to teach us?

(c) Why does he not use one of the "Kahal" to forbid the Pesulim on Geirim?

(a) Rebbi Yehudah uses one of the five "Kahal" to forbid the Pesulim on Geirim, and he learns Kohanim and Levi'im together from one "Kahal".
On what grounds does he do that?

(b) Alternatively, he agrees with Rebbi Yossi, who requires two Pesukim for Kohanim and Levi'im.
Which two D'rashos does he then make from one "Kahal"?

(c) In a third possible explanation, Rebbi Yehudah explains the five "Kahal" exactly as Rebbi Yossi does, and he includes Geirim in the five prohibitions from the Pasuk "ha'Kahal, Chukah Achas Lachem ve'la'Ger ha'Gar".
On what grounds does Rebbi Yossi disagree with Rebbi Yehudah's source ("ha'Kahal, Chukah Achas Lachem ve'la'Ger ha'Gar")?

(a) How did ...

1. ... the residents of Mechuza react when Rebbi Zeira Darshened there that a Ger is permitted to marry a Mamzeres?
2. ... Rava explain their reaction?

(b) And how did they react when Rava Darshened that a Ger is permitted to marry a Kohenes?

(c) He then added that a Ger is also permitted to marry a Mamzeres.
What did he reply when they told him that any favor that he had gained with them following his first ruling, he had now lost with the second?

(d) What is the Halachah re. a Ger marrying ...

1. ... a Kohenes?
2. ... a Mamzeres?

(a) Rava rules that min ha'Torah, a Shesuki is Kasher.
On what principle is this based?

(b) What is his reasoning, assuming that ...

1. ... the Shesuki left home and went to the woman for the Kidushin?
2. ... the woman left home and went to the Shesuki?

(c) If not for the Pasuk, why would we otherwise have declared him Pasul, in spite of the majority?

(d) So what reason do we initially give for the prohibition of marrying a Shesuki?

(a) Did Chazal also prohibit a Shesuki to marry a Shesukis?

(b) On what grounds do we reject the suggestion that a Shesuki should be forbidden to marry ...

1. ... a Shesukis too, because there too, he might be marrying his paternal sister?
2. ... the daughter of a Shesukis, because he might be marrying his paternal sister? What is the case?

(c) How do we counter this argument?

(d) What is the conclusion? Why indeed, did Chazal forbid a Shesuki to marry a Yisre'elis?

(a) Rava makes the same statement re. an Asufi, and the Sugya follows a similar pattern, with the same conclusion.
On what premise does Rava base his statement that an Asufi is Kasher mi'Din Torah?

(b) Why are we not concerned with the possibility that maybe he is the son af an Arusah (to whom most men are forbidden) or of a woman whose husband went overseas (to whom we cannot ascribe the Bi'ah that produced this child)?

(c) What makes us certain that a circumcised baby is not an Asufi?

(d) The same applies to a baby whom the parents beautified, straightened its limbs, or protected by placing a Kame'a round its neck.
What might 'Meshalti Hadmei' mean, besides straightening its limbs.

7)

(a) What is the gauge that determines whether it is an Asufi or not, if it was found ...

1. ... suspended from a palm-tree?
2. ... in a Zard'sa (a sorb-tree, that tends to be frequented by demons) even if it is too high for the wild animals to reach?
3. ... a Shul (which, in those days, was generally situated outside the town)?

(b) What do the following (listed by Ameimar) have in common: If one finds a baby ...

1. ... in a ditch that is designated to store date-pits for animal fodder, by the sides of the river where the snow melts into the water or in the middle of the road? Why is that?
2. ... in a bowl in the middle of the river or at the side of the street?
   Why is that?

(c) Rava precludes a baby that one finds during a famine from the Din of Asufi.
Why can this not pertain to when he finds him ...

1. ... in the middle of the street?
2. ... at the side of the street?

(a) So we connect Rava to a statement of Rav Yehudah ... Amar Rav.
What does Rav say about the credibility of the babies parents? Why are they no longer believed when they claim that they are the parents, once he has been removed from the street?

(b) What does Rava now say about the days of famine?

(a) Rava Chisda lists three people who are believed provided they lay their claim immediately. The first one is the parents of an Asufi, as we just explained, and the second one, a midwife.
What is a midwife believed to attest to?

(b) According to the Tana Kama of the Beraisa, she is only believed as long as she has not left the room.
What does Rebbi Eliezer say?

(c) What is Rav Chisda's third case?

(d) What does Rav Chisda consider 'immediately' in this re.?

(a) In a case where four women gave birth in the same room, one the wife of a Kohen, one the wife of a Levi, one the wife of a Nasin and one the wife of a Mamzer, under which circumstances does the Tana of the Beraisa believe the midwife to testify which baby is which?

(b) 'Ir'ur' (the objection) cannot refer to Ir'ur of one witness, due to a statement by Rebbi Yochanan. What did Rebbi Yochanan say?

(c) Initially, we establish the Beraisa by Ir'ur of two witnesses, but we finally establish it even by Ir'ur of one.
How do we reconcile this with Rebbi Yochanan?

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