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1)

(a) What did the doctors tell the man who became sick with infatuation for a certain woman?

(b) What did ...

1. ... they suggest when the Chachamim ruled 'Yehareg ve'Al Ya'avor' even to see her naked?
2. ... the Rabbanan say to that?

(c) Was the woman married?

(d) Rav Papa attributes the Chachamim strict line, according to those who hold that she was unmarried, to P'gam Mishpachah.
What does that mean?

(a) Rav Acha B'reih de'Rav Ika disagrees with Rav Papa.
Why were the Rabbanan so strict according to him?

(b) We ask why, if she was unmarried, the man did not simply marry the woman. And we answer with a statement of Rebbi Yitzchak.
What did Rebbi Yitzchak say about 'the taste of Bi'ah'?

(c) What similar statement did Shlomoh Hamelech make in Mishlei?

3)

(a) Who, besides someone who marries a woman and her daughter (and its derivatives) receives Sereifah?

(b) Does the Bo'el receive Sereifah too?

(c) Ishah u'Bitah incorporates a woman and her granddaughter.
Who else does it inclorporate?

(d) Does it make any difference whether he is married to the first woman or whether he raped her?

(a) What do we extrapolate from ...

1. ... the Seifa, which states 'Yesh bi'Chelal Ishah u'Bitah, Bito u'Bas Bito ... '?
2. ... the Lashon of the Mishnah 'ha'Ba al Ishah u'Bitah' (and not 'ha'Ba al Ishah she'Nasa Bitah')? To whom is the Tana referring when he says 'ha'Ba al *Ishah* u'Bitah'?

(b) According to Abaye (later in the Sugya), who learns that according to Rebbi Akiva, the Pasuk is speaking about 'Eim Chamoso', the author of our Mishnah is Rebbi Akiva, and 'Ishah u'Bitah' refers to his mother-in-law's mother and his mother-in-law. What does Rava (there) say? How does the Pasuk speak, according to both Rebbi Akiva and Rebbi Yishmael in his opinion?

(c) What will then be the problem with our Mishnah, according to Rava?

(d) So how will Rava amend the Lashon of our Mishnah?

(a) Seeing as the Pasuk explicitly mentions "Eim Chamoso" according to Abaye, and "Chamoso" according to Rava, why does the Tana insert ...

1. ... 'Chamoso ve'Eim Chamoso' in the Seifa (which lists things that "Chamoso" incorporates), according to Abaye?
2. ... 'Chamoso', according to Rava?

(b) What does the Beraisa learn from the 'Gezeirah-Shavah "Zimah" (written by the Onesh in Kedoshim) "Zimah" (written by the Azharah in Acharei-Mos)?

(a) The Beraisa continues to learn that 'Zecharim ki'Nekeivos' from the same 'Gezeirah-Shavah'.
Why can this not mean that ...

1. ... Bas B'nah has the same Din as Bas Bitah?
2. ... Eim Chamiv has the same Din as Eim Chamoso?

(b) What the Tana therefore means, says Abaye, is that She'er ha'Ba Mimenu has the same Din as She'er ha'Ba Mimenah.
What does he mean by that? Which relative is the Tana coming to include in the Din of incest?

(c) Bearing in mind that the Pasuk (by the Azharah) which contains Zimah, writes "Ervas Ishah u'Bitah ... es bas B'nah ve'es bas Bitah ... ", what is the problem with the 'Gezeirah-Shavah'?

(d) How does Rabah quoting Rav Yitzchak bar Avudimi, solve this problem, based on the other Pasuk written by the Azharah "Ervas bas Bincha O bas Bitcha ... ki Ervascha Heinah" (even though it does not contain "Zimah"?

7)

(a) The Beraisa then goes on to learn 'le'Matah ki'Lema'alah', also from"Zimah" "Zimah".
Why can this not mean that ...

1. ... bas B'nah and bas Bitah have the same Din as Bitah?
2. ... Eim Chamiv and Eim Chamoso have the same Din as Chamoso?

(b) So how do we amend the Beraisa to read?

(c) Are Eim Chamiv and Eim Chamoso written at all?

(d) So Abaye interprets the Beraisa 'Minayin La'asos le'Matah ki'Lema'alah' (as if it was) in two stages (via the 'Gezeirah-Shavah').
How does he learn ...

1. ... the first stage in respect of the Onesh?
2. ... the second stage in respect of the Azharah?

(a) But Abaye's explanation is based on an inverted Lashon (from 'le'Matah ki'Lema'alah' to 'le'Ma'alah le'Matah', as we just explained). Rav Ashi leaves the Lashon intact.
How does he explain 'le'Matah' with reference to Eim Chamiv and Eim Chamoso?

(b) And how does he resolve the Kashya we asked earlier 'u'Mah Hashta Inhu Lo Kesivah, Zimah Didhu Kesivah'? If 'Ne'emar Ka'an Zimah ... ' does not refer to Eim Chamiv and Eim Chamoso, then what does it refer to?

(c) Bearing in mind that one's wife's mother's mother is forbidden (and that we learned above 'She'er ha'Ba Mimenu' from 'She'er ha'Ba Mimenah'), what does Abaye learn from the Pasuk "Imcha Hi"?

(d) With which point does Rava disagree? Why is that?

(a) What is the definition of ...

1. ... 'Don Minah u'Minah'?
2. ... 'Don Minah ve'Uki be'Asra'?

(b) What punishment would he receive for Eim Imo if we held 'Ne'emar Ka'an Zimah ... '?

(c) Rava now explains that based on the principle 'Don Minah u'Minah', according to Rebbi Shimon who holds 'Sereifah Chamurah', this would give rise to three Pirchos: 1. How can we learn She'ero from She'er Ishto (le'Chumra), considering that his wife's mother is a Chiyuv Sereifah, whereas his own mother is only a Chiyuv Sekilah (a Kula)? 2. How is it possible for Eim Imo (Sereifah) should be more stringent than Imo (Sekilah)?
What is the third Pircha (based on the fact that just like we do not differentiate between Imah and Eim Imah, so too, should we not differentiate between Imo and Eim Imo)?

(d) According to the Rabbanan, who hold 'Sekilah Chamurah', the first two Pirchos fall away.
What will be the Pircha, according to them?

(a) Based on the principle 'Don Minah ve'Ukei be'Asra', the 'Gezeirah-Shavah' would also begin 'Mah Hi Eim Imah Asurah, Af Hu Eim Imo Asurah'.
How would it conclude?

(b) There too, Rava asks two Pirchos, according to Rebbi Shimon: 1. The same as the first Kashya that we asked before. 2. Just like by She'er Ishto, Eim Imah has the same Din as Bitah (Sereifah), to too, should Eim Imo have the same Din as Bito (Sereifah, and not Sekilah, which is less stringent).
What is the sole Kashya, according to the Chachamim of Rebbi Shimon?

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