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1)

(a) According to Shmuel, one should rather marry a Domah than the daughter of a Domah.
What is a 'Domah'?

(b) What is Shmuel's reason?

(c) Why does Rebbi Yochanan then say that one should rather marry the daughter? Why is he not concerned about a 'Tipah Pesulah'?

(a) On what grounds do we refute the proof for Shmuel from the Beraisa 'Nosei Adam Domah'? How do we further amend the Beraisa?

(b) May one marry a Domah or a bas Domah Lechatchilah?

(c) We rule like Rebbi Yochanan on the basis of a Beraisa quoted by Rav Tachlifa bar Ma'arva in front of Rebbi Avahu.
What does the Beraisa say (about an licentious woman)?

(a) Rav Amram asks whether one may marry the daughter of a Domah who is particularly licentious.
Why might it be forbidden even according to Rebbi Yochanan?

(b) Why is this She'eilah not applicable according to those who hold that a woman becomes pregnant only a short while before her Veses (period)?

(c) Then according to which opinion will it apply?

(d) Seeing as her husband is able to keep track of her movements, why might it nevertheless be forbidden to marry her daughter?

(a) What do we learn from the Pasuk "Ish Ish"?

(b) The Tana Kama learns from "Ve'heivi *ha'Ish* es Ishto" that Beis-Din's warning will only suffice for her to lose her Kesuvah, but not to drink the Mei Sotah.
What does Rebbi Yossi say?

(c) What is the basis of their Machlokes?

(d) Why do we not preclude the Beis-Din warning her from "Ve'Kinei ha'Ish es Ishto", implying that only her husband can warn her?

(a) What do we learn from the Pasuk ...

1. ... "Ve'ne'elam *me'Einei* Iyshah"?
2. ... "*Ve'he'emid* ha'Kohen es ha'Ishah Lifnei Hashem, Ve'Nasan al *Kapehah*"?
3. ... "*Ve'amrah* ha'Ishah Amen Amen"?

(b) And what does the Beraisa now learn from the Hekesh "Asher Tisteh *Ishah* Tachas *Iyshah*"?

6)

(a) What does Rebbi Akiva learn from ...

1. ... "U'va'u ... U'va'u"?
2. ... the extra 'Vav' in "Nitma'ah Ve'nitma'ah"?

(b) The latter D'rashah is based on the two Pesukim "Ve'kinei es Ishto ve'Hi Nitma'ah" and "Ve'haysah im Nitma'ah".
What do we learn from the Pasuk ...

1. ... "Ve'nisterah ve'Hi Nitma'ah"?
2. ... "Asher Tisteh Ishah ... ve'Nitma'ah"?

(c) Why are these two D'rashos not inserted in this Mishnah?

(d) From where does Rebbi learn the latter D'rashah of Rebbi Akiva?

(a) 'On that day', Rebbi Akiva made other D'rashos (which will now be discussed). What does 'on that day' refer to?

(b) What did he learn from the Pasuk "u'K'li Cheres Asher Yipol Meihem el Tocho, Kol Asher be'Socho *Yitma*" (instead of "Tamei")?

(c) Why does the Tana cite these D'rashos here?

(d) What did Rebbi Yehoshua mean when he said 'Mi Yegaleh Afar me'Einecha Raban Yochanan ben Zakai!" What had Raban Yochanan ben Zakai said?

(a) Everyone agrees that the one thousand Amos surrounding the cities of the Levi'im constitute empty space. According to Rebbi Akiva, the second Pasuk which gives the Shiur as two thousand Amos, is referring to T'chum Shabbos (and not to the space surrounding the Levi'im's cities).
How does Rebbi Eliezer B'no shel Rebbi Yossi Hagelili reconcile the two Pesukim?

(b) Rebbi Akiva also explained the Pasuk in Beshalach "Az Yashir Moshe ... *Leimor* to mean that Yisrael all repeated after him like one recites Hallel.
What does Rebbi Nechemyah say?

(c) Rebbi Yehoshua learns from the Pasuk in Iyov "Hein Yikteleini Lo Ayachel" that Iyov served Hashem with love.
Why then, does he require the Pasuk "Ad Egva Lo Asir Tumasi Mimeni" (declaring that his perfection will never leave him)?

(d) What did Rebbi Yehoshua comment with regard to Raban Yochanan ben Zakai and himself?

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