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1)

(a) We ask whether an 'Overes al Das Yehudis' requires warning or not.
What is meant by an 'Overes al Das Yehudis'?

(b) What are the ramifications of the She'eilah? What might the warning achieve?

(c) We learned in our Mishnah that an Arusah and a Shomeres Yavam do not drink, but they are subject to Kinuy. According to Abaye, there is no proof from here that she only loses her Kesuvah after having been warned, because the warning there may be in order to forbid her on the Arus. How does Rav Papa refute the proof?

(d) In similar vein, Rava attempts to resolve the current She'eilah from our Mishnah which states that an Almanah le'Kohen Gadol or Gerushah le'Kohen Hedyot do not drink but are subject to warning.
Seeing as she is forbidden to her husband anyway, what is the purpose of the warning, if it is not for her to lose her Kesuvah?

(a) We finally resolve the She'eilah from the Seifa of our Mishnah.
What reason does the Tana himself give for Beis-Din playing the role of the husband in warning a woman whose husband is a deaf-mute, demented or in prison?

(b) Why did the Amora'im initially attempt to resolve the She'eilah from the earlier sections of the Mishnah, and not from the Seifa (despite the strength of the proof)?

(a) We ask whether a man has the right to forgive his wife who is Overes al Das, and continue to live with her.
Assuming that he is, on what grounds does the Beis-Din warn the wife of a man who is a deaf-mute, demented or in prison?

(b) We also ask whether a Sotah's husband has the right to forgive his wife and absolve her from drinking the Mei Sotah.
Seeing as the Torah writes "Ve'kinei es Ishto" (implying that the decision lies with him), why might we nevertheless think that he cannot do so?

(c) Assuming that a Sotah's husband does have the right to forgive his wife, on what grounds do the Beis-Din ...

1. ... warn the wife of a man who is a deaf-mute, demented or in prison?
2. ... send two Talmidei-Chachamim to ensure that the husband is not intimate with his wife on the way? Why should he not do so?

(a) We resolve both of these She'eilos from a statement by Rebbi Yashiyah quoting Ze'ira the Yerushalmi.
What did he say about a husband who rescinded his Kinuy?

(b) What did he also say about ...

1. ... a Zaken Mamrei whom the Sanhedrin forgave?
2. ... a ben Sorer u'Moreh whose parents forgave him?

(c) With which of these rulings do the Chachamim disagree? Why is that?

(a) Rav Acha and Ravina argue about the effectiveness of a Sotah's husband's forgiveness.
What are the two possibilities?

(b) Rebbi Yossi eliminates the need for two Talmidei-Chachamim to accompany the Sotah and her husband to the Beis-Hamikdash on the basis of a 'Kal va'Chomer' from Nidah.
Which 'Kal va'Chomer'?

(c) How do the Chachamim counter the 'Kal va'Chomer'? What is the difference between a Sotah and a Nidah in this regard?

(d) How does the Rabbaban's argument help us resolve our She'eilah?

6) We learned in our Mishnah that according to Beis Shamai, in the event that the Sotah's husband dies before she manages to bring the Mei Sotah, she nevertheless receives her Kesuvah, whereas according to Beis Hillel, she does not.
What is the basis of their Machlokes?

7)

(a) We learned in our Mishnah that Rebbi Eliezer and the Chachamim argue over an Aylonis, an old woman and one who cannot have children, all of whom Rebbi Eliezer considers fit to retain, because he can always marry a second wife.
On what grounds does Rav Nachman Amar Rabah bar Avuhah erase Aylonis from this list? How does he learn this from the Pasuk "Ve'niksah Ve'nizre'ah Zara"?

(b) How does he then differentiate between an Aylonis and the other two cases?

(c) How will Nachman reconcile his opinion with the Tana of the Beraisa (that we are about to discuss), which specifically lists Aylonis in a group of women who *do* drink the Mei Sotah?

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