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1)

(a) What does Rav Yehudah rule in a case where two objects of Nichsei Tzon Barzel, originally worth a thousand Zuz, go up in price and are now worth two thousand?

(b) Why does he say that?

(c) Having already taught us the principle of 'Sh'vach Beis Avihah', why does he find it necessary to repeat it here?

(a) If a Kohen who is married to a bas Yisrael dies, leaving children, Rebbi Yossi forbids Avdei Tzon Barzel to eat Terumah 'she'ha'Ubar Posel ve'Eino Ma'achil' (because an Ubar [an unborn fetus] invalidates but does not feed). What does he mean when he says ...

1. ... 'she'ha'Ubar Posel'?
2. ... 've'Eino Ma'achil'?

(b) According to Rabah, the reason for this is because Rebbi Yossi holds that a fetus in the womb of a Zarah is a Zar.
How does Rav Yosef (based on the Pasuk in Emor "vi'Y'lid Beiso Heim Yochlu be'Lachmo") explain Rebbi Yossi?

(c) What is the difference between the two reasons?

(d) How do the Chachamim query Rebbi Yossi's exclusive case? What should he have said, according to them?

(a) Rebbi Yossi replied to the Chachamim's Kashya (in our Mishnah) 'Zu Shama'ti, ve'Zu Lo Shama'ti'.
What did he mean?

(b) How does this present Rav Yosef (in the previous question) with a Kashya?

(a) Rav Yehudah Amar Shmuel says that it is only Rebbi Yossi who holds 'Ubar Eino Ma'achil', but the Rabbanan disagree.
What do the Rabbanan say?

(b) Shmuel told Rav Chana Bagdesa'ah to collect ten men.
Why was Rav Chana called by that name?

(c) What did Shmuel want to declare in their presence?

(d) What is the proof from here that he holds like Rebbi Yossi?

6)

(a) The Beraisa discusses the various possibilities (with regard to Avdei mi'Lug and Avdei Tzon Barzel eating Terumah after the husband, who is a Kohen, dies).
What will be the Din (regarding Avdei mi'Lug), if he dies leaving behind either sons and a wife who is *not* pregnant, or sons and a wife who *is*?

(b) And what will be the Din according to Rebbi Yossi (regarding Avdei Tzon Barzel) if he leaves behind ...

1. ... sons and a wife who is not pregnant?
2. ... sons and a wife who *is*?

(a) Rebbi Yishmael b'Rebbi Yossi quoting his father, says that a daughter feeds, a son does not (this will be clarified later). Rebbi Shimon says that if he leaves sons, then the Avdei Tzon Barzel may eat, even if his wife is pregnant.
Why does he not contend with the possibility that she may give birth to a boy ... like Rebbi Yossi (seeing as, in principle, he holds like Rebbi Yossi)?

(b) If he leaves only girls, he says, they are not permitted to eat.
What reason does he give for that?

(c) Was it really necessary to attribute the prohibition on the possibility that the baby will be a boy? What would have been the Din had the Ubar turned out to be a girl?

8)

(a) We explained above that Rebbi Shimon does not contend with the fact that the Ubar might turn out to be a boy, because he goes after the majority. Is it possible to establish his opinion even if he contends with the minority?

(b) What does Rav Nachman Amar Shmuel say about orphans who come to divide up their father's property?

(c) According to Shmuel, when the orphans grow up, they will have the authority to nullify the Beis-Din's division of property, and will be permitted to re-divide it.
What does Rav Nachman say?

(a) Rebbi Shimon maintains that, if the Kohen dies and leaves sons, the Avdei Tzon Barzel are permitted to eat; the Tana Kama holds that they are not. We suggest that Rebbi Shimon holds like Rav Nachman Amar Shmuel, whilst the Tana Kama disagrees with their Takanah.
Is it possible to establish the Tana Kama too, like Rav Nachman Amar Shmuel, and to offer a different explanation to explain their Machlokes?

(b) Rebbi Yishmael b'Rebbi Yossi quoting his father, says that a daughter feeds, a son does not. Abaye initially establishes this by a case of 'Nechasim Mu'atim'.
What is normally the Din by Nechasim Mu'atim?

(c) What is then the case of 'ha'Bas Ma'achil' of Rebbi Yishmael b'Rebbi Yossi?

(d) Then why do we not forbid the Avdei Tzon Barzel to eat in case the Ubar turns out to be a girl?

(a) If, as we just explained, Rebbi Yishmael b'Rebbi Yossi is speaking by Nechasim Mu'atim, why does Rebbi Shimon (whose statement follows that of Rebbi Yishmael b'Rebbi Yossi) say 'Nekeivos, Lo Yocheilu, Shema Yimatzei Ubar Zachar, *ve'Ein le'Banos be'Makom Ben*'? If he is speaking about Nechasim Mu'atim, then this statement is not true?

(b) We have been assuming that Nechasim Mu'atim belong to the daughters. What does Rav Asi Amar Rebbi Yochanan say in a case when the sons sold Nechasim Mu'atim?

(c) How does that disprove our explanation of Rebbi Yishmael b'Rebbi Yossi?

(d) So we explain the 'ha'*Bas* Ma'acheles' of Rebbi Yishmael b'Rebbi Yossi to mean '*Eim*'.
What is he now saying? But is this not the same as the Tana Kama said in the name of Rebbi Yossi?

(a) What do an Ubar, a Yavam, betrothal, a deaf-mute, and a nine-year old have in common?

(b) Which two cases of Safek does the Tana of our Mishnah also incorporate in this list?

(c) 'Nafal ha'Bayis Alav ve'al Bas Achiv, ve'Eino Yadu'a Eizeh Meis Rishon'. Who is Bas Achiv? What are the two sides of the Safek?

(d) What does the Tana rule?

(a) 'ha'Ubar Posel' (by a bas Kohen le'Yisrael).
How do we learn this from the Pasuk in Emor "ki'Ne'urehah Beis Avihah"?

(b) 'ha'Ubar Eino Ma'achil" (by a bas Yisrael le'Kohen).
Why?

(c) We learn 'ha'Yavam Posel' from the Pasuk "ve'Shavah el Beis Avihah" (since the Yevamah is not free to return to her father's house). How do we learn 'Eino Ma'achil' from "Kinyan Kaspo"?

(a) 've'ha'Eirusin'.
On what grounds does Eirusin invalidate a Bas Kohen to a Yisrael from eating Terumah?

(b) And it does not feed a bas Yisrael to a Kohen because of Ula.
What does Ula say?

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