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1)

(a) Where does a husband take his wife after he discovers her in seclusion with the man whom he warned her about?

(b) Why do the local Beis-Din give her two Talmidei-Chachamim to accompany her to Yerushalayim, according to the Tana Kama?

(c) What does Rebbi Yehudah say?

(a) What distinction does Rav Yehudah Amar Rav make with regard to the prohibition of Yichud between someone who is in town and someone who is traveling?

(b) Is there a proof for Rav from our Mishnah, which requires two Talmidei-Chachamim to accompany the woman and her husband to Yerushalayim, which together with the husband, makes three?

(c) Which other ruling does Rav Yehudah Amar Rav issue with regard to Yichud out of town?

(d) Can we prove this from our Mishnah, which requires specifically two *Talmidei-Chachamim*?

(a) We learned in our Mishnah that, according to Rebbi Yehudah, the husband himself is believed to say that he was not intimate with his wife on the way.
What 'Kal va'Chomer' does he make from Nidah?

(b) What do we learn from the Pasuk in Ki Seitzei "Lo Yuchal Ba'alah ha'Rishon ... Acharei Asher Hutama'ah"?

(c) How do the Rabbanan counter Rebbi Yehudah's 'Kal va'Chomer'?

(a) In a Beraisa, it is Rebbi Yossi (and not Rebbi Yehudah) who argues with the Tana Kama, and who believes the husband with a 'Kal va'Chomer'.
How do the Rabbanan there counter the 'Kal'va'Chomer'?

(b) Which Pasuk do they quote in support of their argument?

(c) Rebbi Yehudah there learns that the husband is believed min ha'Torah from the Pasuk "ve'Heivi ha'Ish es Ishto".
How do we reconcile this with Rebbi Yehudah's own opinion in the earlier Beraisa, where he based it on a 'Kal va'Chomer'?

(d) In that case, how does Rebbi Yehudah argue with the Chachamim who seem to say the same thing?

(a) As they took the Sotah to the Beis-Din ha'Gadol in Yerushalayim, they would frighten her (like they did to the witnesses in matters of life and death).
What was the purpose of doing that?

(b) They finally implored her to confess for the sake of Hashem's great Name.
What else did they first point out to her?

(c) What does the Tana mean when he adds 've'Omer Lefanehah Devarim she'Einah K'dai le'Shom'an Hi ve'Chol Mishpachas Beis Avihah'?

(d) Where did they then take her in the event that she persisted in her claim that she was innocent?

(a) Where was the Sha'ar Nikanor?

(b) Which other two people does the Tana list as having been stood at the Sha'ar Nikanor for their purification ceremony?

(c) Who was Nikanor?

(d) Why did they make the Sotos drink particularly at that spot?

(a) What happened to her if she admitted that she was guilty?

(b) Why was she not sentenced to death?

(a) Which two things did the Kohen then have to do?

(b) What objection does Rebbi Yehudah raise regarding both points?

(c) What did the Kohen do if the Sotah was wearing ...

1. ... white clothes (which were considered more beautiful in former times).
2. ... ornaments?
3. ... Katli'os?
   What are 'Katli'os'?

(d) Why did he have to do all this?

(a) The Kohen then tied a Chevel ha'Metzari above her breasts.
Why did he do that?

(b) What is a 'Chevel ha'Metzari'?

(c) Whoever wanted to come and see her was permitted to do so, except for her slaves.
Why is that?

10)

(a) What does Rebbi Chiya bar Gamda Amar Rebbi Yossi b'Rebbi Chanina learn from the 'Gezeirah-Shavah' "Torah" ("ve'Asah Lah ha'Kohen es Kol *ha'Torah* ha'Zos" [Naso]) "al-Pi *ha'Torah* Asher Yorucha" (with regard to a Zakein Mamrei [in Shoftim])?

(b) How do we reconcile our Mishnah, which describes how they would frighten the Sotah into confessing (to avoid drinking the Mei Sotah), with the Beraisa, which describes how they would induce her to drink it?

(c) How did they induce her? In what way does the Tana of the Beraisa compare the Mei Sotah to a balm?

(d) Why did they need to induce her to drink? What were they afraid might otherwise happen?

(a) Which two famous brothers did the Sanhedrin cite (before the Name of Hashem had been blotted out in the water) as examples of people who confessed and went on to receive a rich reward in both worlds?

(b) What rewards did each one receive in this world?

(c) To what were the Sanhedrin referring when they added "ve'Lo Avar Zar be'Socham" (Iyov)?

(d) Why did Yehudah's bones not come together during the forty years in the desert, until Moshe Davened on his behalf?

(a) What does Rebbi Shmuel bar Nachmeini Amar Rebbi Yonasan learn from the Pasuk in ve'Zos ha'Berachah ...

1. ... "Y'chi Reuven ve'Al Yamos ... ve'Zos li'Yehudah"?
2. ... "Sh'ma Hashem Kol Yehudah"?
3. ... "ve'El Amo Tevi'enu"?
4. ... "Yadav Rav Lo"?
5. ... "ve'Eizer mi'Tzarav Tih'yeh"?

(b) It is obvious why Yehudah confessed.
Why did he?

(c) On what grounds do we initially query Reuven's confession?

(d) Then how do we finally justify it?

(a) Our Mishnah appears to be a S'tam Mishnah in support of Rebbi Yossi who maintains (in Bava Basra) 'Kosvin 'Shover' (one writes a receipt - rather than rely on tearing up the original document).
Why do we not accept the suggestion to amend 'Shoveres Kesuvasah' to 'Mekar'in Kesuvasah'?

(b) Then why is there in fact, no proof from our Mishnah?

(c) On what grounds does Rebbi Yehudah hold 'Ein Kosvin Shover'?

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