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1)

(a) What is the basic Machlokes between ...

1. ... the Tana Kama of the Beraisa ('Ger Amoni u'Mo'avi ... she'Ba'u al bas Yisrael, Pasluhah'), and Rebbi Yossi ('Kol she'Zar'o Posel, Pasul, ve'Chol she'Ein Zar'o Pasul ... ')? Who is forbidden to marry a Kohen, though her children is not?
2. ... Rebbi Yossi and Raban Shimon ben Gamliel ('Kol sha'Atah Nosei es Bito, Atah Nosei Almenaso; ve'Chol she'Ein Ata Nosei Bito ... ')? Whose son is Pasul, though his daughter is not?

(b) How do all three Tana'im derive their respective opinions from Kohe Gadol be'Almanah?

(c) From where do we learn that a Kohen Gadol renders an Almanah a Chalalah with his Bi'ah (even though the Pasuk "ve'Lo Yechalel Zar'o" is referring to their children)?

(a) All the above Tana'im agree, says Rav Chisda, that an Almanas Iysah does become a Chalalah through the Bi'ah of one of the Pesulim.
What is an 'Alamanas Iysah'?

(b) On what grounds does Rav Chisda say this?

(c) This opinion is not however, unanymous.
What is the reason of Rebbi Yehoshua and Rebbi Yehudah ben Beseirah in a Mishnah in Iduyos, who declare an Almanas Iysah Kasher?

(a) 'Rav Yehudah Amar Rav Halachah ke'Rebbi Eliezer' (who differentiates between Vada'an be'Vada'an and Vada'an bi'S'feikan).
Why was Shmuel express surprise when Rav Yehudah told him that this is what Rav had ruled?

(b) Elsewhere, Rav rules that if an Arusah became pregnant, Rav declares the child a Shesuki.
What does Shmuel say?

(c) What are ...

1. ... their respective reasons?
2. ... the ramifications of their Machlokes?

(d) How does this Machlokes now appear to clash with the previous one?

(a) How do we initially amend the second Machlokes to conform with the previous one?

(b) Having presented their Machlokes in the case of a Shesuki who is born to ...

1. ... an unmarried woman, why do they see fit to repeat it in the case of an Arusah who became pregnant?
2. ... an Arusah who became pregnant, why do they see fit to repeat it in the case of an unmarried woman?

(c) Alternatively, we reconcile their second Machokes with the first, even without amending theis opinions, but by reinterpretating what they say. In the case of Arusah she'Ibrah, what does Rav mean when he says 'ha'V'lad Mamzer'?

(d) Why can we not interpret Shmuel ('ha'V'lad Shesuki') to mean ...

1. ... 'de'Asur be'Bas Yisrael'?
2. ... 'she'Meshaskin Oso mi'Din Kehunah' (assuming the Arus to be a Kohen)?
3. ... 'she'Meshaskin Oso mi'Nechsei Aviv'?

(a) We nevertheless do adopt the final suggestion ('she'Meshaskin Oso mi'Nechsei Aviv').
How do we eliminate the problem 'Mi Yad'inan Avuhah Menu'?

(b) How else might we interpret 'Shesuki'?

(c) But is this not the opinion of Raban Gamliel and Rebbi Eliezer in the Mishnah is Kesuvos ('Haysah Me'uberes ... Ish P'loni ve'Kohen Hu'), like whom Rav Yehudah Amar Shmuel has already ruled? So why does he need to repeat that ruling here?

(a) What does Rebbi Elazar in a Beraisa rule re. a Kuti who married a Kutis?

(b) What does the Tana of another Beraisa say about a Ger after ten generations? Why should his Din differ from that of a Ger during the first ten generations?

(c) What does Yesh Omrim say?

(d) On what grounds does Abaye refute Rav Yosef's suggestion that the Chachamim gave a Kuti and a Kutis the same Din as a Ger after ten generations?

7)

(a) Rav Dimi Amar Rebbi Elazar (ben P'das) established Rebbi Elazar (ben Shamua)'s Din ('Kuti Lo Yisa Kutis') - like Rebbi Yishmael. How does Rebbi Yishmael categorize the Kutim?

(b) And Rebbi Yishmael in turn, holds like Rebbi Akiva.
How does Rebbi Akiva describe the status of the child of an Akum or Eved who had relations with a bas Yisrael?

(c) What problem do we have with Rav Dimi's latter statement? What did Rebbi Yochanan Amar Rebbi Yishmael say about an Akum or Eved who had relations with a Kohenes, a Leviyah or a bas Yisrael?

(d) How do we therefore attempt to explain Rebbi Elazar (ben P'das) without establishing Rebbi Yishmael like Rebbi Akiva?

(a) Beis Shamai permit a Tzaras Ervah to perform Yibum.
What do Beis Hillel say?

(b) What Din do the children born to those who practice like ...

1. ... Beis Shamai have, according to Beis Hillel?
2. ... Beis Hillel have, according to Beis Shamai?

(c) This latter ruling is part of a statement of Rebbi Elazar (ben P'das).
What is the gist of his statement? Who is a Mamzer according to him?

(d) How does this statement refute our previous contention, equating Rebbi Elazar with Rebbi Akiva?

(a) So we quote Rebbi Yochanan, Rebbi Chanina or Rebbi Yehoshua ben Levi, who lists three different opinions re. the Kutim.
Rebbi Yishmael considers them Geirei Arayos, as we explained earlier.
In that case, who were the Kohanim who mixed with them?

(b) How does Rebbi Yishmael interpret "Vaya'as Lahem *Miktzosam* Kohanei Bamos"?

(c) Rebbi Akiva disagrees with Rebbi Yishmael's interpretation.
How does he ...

1. ... categorize the Kutim?
2. ... define the Kohanei Bamos who mixed with them? How does he translate "Miktzosam"?

(d) On what grounds did the Chachamim then declare their children Mamzeirim according to Rebbi Akiva? How does this render them Mamzeirim, seeing as a Yevamah le'Shuk is no more than a La'av?

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