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1)

(a) When Rav Papa and Rav Huna Brei de'Rav Yehoshua arrived in Sh'chintziv, the people asked them whether Kesheiros are forbidden to marry Pesulim. Rav Papa brought a proof from the Mishnah in Asarah Yuchsin.
How many categories of Yuchsin does the Tana there list who returned to Eretz Yisrael from Bavel?

(b) Kohanim, Levi'im and Yisre'eilim are permitted to marry each other. Why, in the list 'Levi'im, Yisre'eilim, Chalalim, Geirim and Charurim', did the Tana omit Kohanim?

(a) 'Geiri, Charuri, Mamzeiri, Nesini, Shesuki and Asufi are permitted to marry each other'.
How did Rav Papa try to resolve the She'eilah from here?

(b) Why is there in fact, no proof from there that a Kohenes is forbidden to marry a Chalal?

(c) What did Rav Idi bar Avin finally tell Rav Papa and Rav Huna Brei de'Rav Yehoshua?

(a) The B'nei Biri asked Rav Sheishes whether a woman who is a Sh'niyah to her husband but not to her Yavam receives a Kesubah from her Yavam.
What is the reason to say that ...

1. ... she should not?
2. ... she should?

(b) What did Rav Sheishes reply?

(c) The Beraisa states 've'Im Haysah Sh'niyah le'Ba'al, Afilu mi'Yavam Ein Lah'.
Why is this wording inadequate?

(d) How do we therefore amend it?

(a) Is an Almanah who marries a Kohen Gadol eligible to receive a Kesubah?

(b) Then why did Rebbi Elazar ask Rebbi Yochanan whether she is entitled to Mezonos? Seeing as Mezonos is a T'nai Kesubah, why might she not be entitled to it?

(c) To which case of Mezonos was he referring?

(d) How do we reconcile Rebbi Yochanan's reply in the negative with the Beraisa, which states that she does receive it?

(a) What did Rebbi Yochanan reply in the second Lashon?

(b) What objection do we raise to his answer?

(c) Then how will we explain the Beraisa which says that she does receive Mezonos?

(d) For how long will the latter remain entitled to claim it?

(a) The Tana of the Beraisa states that an Almanah le'Kohen Gadol and a Gerushah va'Chalutzah le'Kohen Hedyot are entitled to a Kesubah and to Peiros, Mezonos and Bela'os.
What is the status of their children?

(b) Is a regular Gerushah or Almanah entitled to claim the Peiros that her husband ate whilst they were married?

(c) Then why may the Almanah and the Gerushah va'Chalutzah under discussion do so?

(d) According to the Tana Kama, why is it that an Almanah le'Kohen Gadol and a Gerushah va'Chalutzah le'Kohen Hedyot are entitled to a Kesubah together with the Tena'ei Kesubah (except for Mezonos), whilst Sh'niyos are not?

7)

(a) How does Rebbi explain the difference between an Almanah le'Kohen Gadol and a Gerushah va'Chalutzah le'Kohen Hedyot on the one hand, and Sh'niyos on the other?

(b) The Beraisa adds a second explanation 'Zeh *Hu* Margilah, ve'Zu *Hi* Margilaso'. Some explain that the author of this statement is Rebbi Shimon ben Elazar.
If he is not coming to argue with the Tana Kama, then what *is* he coming to tell us?

(c) According to others, it is Rebbi who added the statement to his original explanation.
Why was this necessary?

(a) Rav Chisda suggests that the difference between Rebbi and Rebbi Shimon ben Elazar will be a case of a Mamzeres u'Nesinah le'Yisrael.
Why is that?

(b) We conclude however, that this difference would not work out according to Rebbi Eliezer in Asarah Yuchsin, who disagrees with Rebbi Tarfon.
What does Rebbi Eliezer say there?

(c) So Rav Yosef suggests that the difference between them is a Machzir Gerushaso mi'she'Nisas, who is forbidden min ha'Torah, yet she is the one who is most likely to try and talk him into marrying her. We reject this suggestion too, because of Rebbi Akiva's opinion.
What does Rebbi Akiva say? How will that affect the issue?

(a) So Rav Papa suggests that the difference between them is Be'ulah le'Kohen Gadol, who is forbidden min ha'Torah, yet she is the one who is most likely to try and talk him into marrying her.
Why is that? Why would she not become a Zonah?

(b) And we reject Rav Papa's suggestion on the basis of the opinion of Rebbi Eliezer ben Ya'akov. What does Rebbi Eliezer ben Ya'akov say that makes it unlikely for her to talk him into marrying her?

(c) Rav Ashi then suggests that Machzir Safek Sotaso (which is forbidden min ha'Torah, yet she will be the one to talk him into taking her back), is the bone of contention between Rebbi and Rebbi Shimon ben Elazar. And this too, we reject on the basis of Rebbi Masya ben Charash.
What does he say?

(a) Mar bar Rav Ashi finally concludes that their bone of contention is Sotah Vaday.
Why is that?

(b) We learned however, that, according to the Rabbanan of Yossi ben Kipar, she too, is among the Chayvei La'avin.
Why can we not then ask that, according to Rebbi Akiva, who says 'Yesh Mamzer me'Chayvei La'avin', she is unlikely to be the guilty party?

(a) What do a bas Yisrael who is betrothed to a Kohen, one who is pregnant from her deceased husband who was a Kohen and a Shomeres Yavam to a Kohen have in common?

(b) What is the problem with the Mishnah which says the same with regard to a bas Yisrael eating Ma'aser if any of the above three is a Levi? Why ought it to be permitted?

(c) We answer that the author of our Mishnah is Rebbi Meir.
What does Rebbi Meir say?

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