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1)

(a) According to Rav Yehudah, a Kohen Gadol who marries an Almanah, transgresses two La'avin.
Which two?

(b) Is this Chidush confined to a Kohen Gadol and an Almanah?

(c) Why does Rav Yehudah not include the La'av of "ve'Lo Yechalel Zar'o", to make it three?

(d) How will Rav Yehudah then ...

1. ... interpret the Beraisa 'Almanah u'Gerushah Lokeh Mishum Sh'nei Sheimos'?
2. ... amend the Seifa 'Gerushah va'Chalutzah, Eino Chayav Ela Mishum Achas'?

(a) If, as we just explained, Chalutzah is only mi'de'Rabbanan, how will we then explain the Beraisa, which learns Chalutzah from the extra 'Vav' in "*ve'Ishah* Gerushah me'Iyshah"?

(b) According to Abaye, a Kohen Gadol receives Malkos for the Kidushin of an Almanah, as well as for the Bi'ah.
What does Rava say? On what grounds does he disagree with Abaye?

(c) What does ...

1. ... Abaye extrapolate from the Pasuk in Ki Seitzei "Lo Yuchal Ba'alah ha'Rishon ... Lashuv Lekachtah Lih'yos Lo le'Ishah"?
2. ... Rava extrapolate from the fact that the Torah writes by a Kohen Gadol and an Almanah "ve'Lo Yechalel Zar'o be'Amav"?

(d) And what do they both agree with re. to a Machzir Gerushaso who was Bo'el without Kidushin?

(a) We learned in our Mishnah 'Rebbi Yehudah says 'bas Ger Zachar ke'bas Chalal Zachar'.
How does the Beraisa attempt to support Rebbi Yehudah with a 'Kal va'Chomer'?

(b) We query the 'Kal va'Chomer' however, with the Pircha that a Chalal, on the other hand, was formed through sin, whereas a Ger was not. How do we counter this Pircha? Which other case do we know of, where the daughter is a Chalalah even though the parents were not formed through a sin?

(c) So we learn 'bas Ger Zachar' from the combination ('Tzad ha'Shaveh') of Chalal and Kohen Gadol be'Almanah, which are both exceptions.
What advantage does Chalal have over a Kohen Gadol and an Almanah?

(d) What Pircha do we ask that refutes the 'Tzad ha'Shaveh'? What advantage does Ger have over both Chalal and Kohen Gadol be'Almanah?

(a) What Pircha do we ask on the Limud from a Mitzri Rishon and a Mitzris Rishonah (which replaces Kohen Gadol be'Almanah), who are neither formed through sin nor do they commit one?

(b) So from where does Rebbi Yehudah finally learn 'bas Ger Zachar ke'bas Chalal Zachar'?

(c) On what grounds do we refute the Pircha 'Mah le'ha'Tzad ha'Shaveh she'Bahen, she'Kein Poslin be'Bi'asan (Tomar be'Ger, she'Eino Posel be'Bi'aso')?

(d) And on what grounds do Rebbi Eliezer ben Ya'akov and Rebbi Yossi disagree with Rebbi Yehudah's 'Mah ha'Tzad'? How can they validate the daughter of a Ger (see Rashi in our Mishnah and Tosfos here DH 'Ger')?

(a) Rebbi Shimon bar Yochai learns from the Pasuk in Matos "ve'Chol ha'Taf ba'Nashim Hachayu Lachem" that a Giyores under the age of three is permitted. He extrapolates it by virtue of the person that went to war with them (and who is incorporated in "Lachem")? To whom does this refer?

(b) How do the Rabbanan counter Rebbi Shimon's proof? How do they interpret the Pasuk?

(c) In fact, we conclude that the four Tana'im in our Mishnah all derive their respective opinions from the same Pasuk in Yechezkel "Almanah u'Gerushah Lo Yikachu ... Ki Im Besulos mi'Zera Beis Yisrael".
How will we interpret "mi'Zera Beis Yisrael", according to ...

1. ... Rebbi Yehudah ('bas Ger Zachar ... ')?
2. ... Rebbi Eliezer ben Ya'akov ('Yisrael she'Nasa Giyores, Bito Kesherah li'Kehunah')?
3. ... Rebbi Yossi ('Af Ger she'Nasa Giyores ... ')?
4. ... Rebbi Shimon?

6)

(a) What was Rav Nachman bar Yitzchak referring to when he asked Rava about an apparent discrepancy between the first half of the above-mentioned Pasuk in Yechezkel and the second half (which reads "ve'ha'Almanah Asher Tih'yeh Almanah mi'Kohen Yikachu")?

(b) What was Rava's reply?

(c) How did Rava prove his point from the Pasuk in Shmuel "ve'Ner Elokim Terem Yichbeh, u'Sh'muel Shochev be'Heichal Hashem"? Where *did* Shmuel actually sleep?

(a) What does the Navi really mean when he writes "ve'Almanah Asher Tih'yeh Almanah mi'Kohen Yikachu" (implying that one Kohen is forbidden to marry the Almanah of another Kohen)?

(b) This is also the opinion of the Tana Kama in a Beraisa, though Rebbi Yehudah disagrees.
What does Rebbi Yehudah mean when he says 'min ha'Masi'in li'Kehunah Yikachu'?

(c) What did he say above which conforms with this statement?

(d) With which statement of Raban Shimon ben Gamliel must Rebbi Yehudah also conform?

(a) Like which of the Tana'im in our Mishnah ...

1. ... does Rav Hamnuna quoting Ula rule?
2. ... did the Kohanim following the destruction of the Beis Hamikdash follow, according to Rabah bar Chanah?

(b) Rav Nachman quoting Rav Huna, makes a similar statement.
What did he say about a Kohen who ...

1. ... came to inquire about the Halachah?
2. ... actually married the daughter of a Ger and a Giyores?

(a) The Tana of our Mishnah states that if someone declares his son to be a Mamzer he is not believed.
Why is that?

(b) If both parents declare that the fetus that the mother is carrying is a Mamzer, are they believed?

(c) Why does the Tana find it necessary to add ...

1. ... here that the mother testifies too?
2. ... this case at all (in addition to the Reisha)? What is the Chidush?

(d) What does Rebbi Yehudah say?

(a) From where do we know that a father is believed to declare his son a Bechor so that he should inherit a double portion?

(b) What does Rebbi Yehudah learn from the Pasuk in Ki Seitzei "Ki Im ha'Bechor ben ha'Senu'ah *Yakir*"?

(c) What do the Rabbanan learn from there?

(d) What does 'be'Tzarich Hekeira' mean?

(a) According to Rebbi Meir, we need "Yakir" with re. to property that the father received when he was a Goses.
What does Rebbi Meir hold that makes it necessary for us to say this?

(b) Why does Rebbi Meir concede that a Pasuk is required in the latter case?

(c) Why did we not answer that the property fell to the father after his death?

(a) What will be the Din if, after asking a Sheli'ach to betroth his daughter on his behalf, he went himself and betrothed her?

(b) What if they do not know which transaction took place first?

(c) What other option do they have?

(d) What is the Din in the equivalent case, where it is the woman who accepted Kidushin after asking her Sheli'ach to accept Kidushin on her behalf?

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