Refuted Text: We do not have the text 'Two - one for him and one for his father or one for him and one for his son' ...

Refutation: Because why 'two'? Even one for his father is also forbidden, since we Darshen tht word "L'cha"(ve'Lo le'Avicha).

Explanation #1: Rashi explains 'to be intimate with her'.

Explanation #1 (cont.): His explanation implies that during the war, the soldier is forbidden to indulge in marital relations altogether, and that even the first Bi'ah is forbidden until after all the issues have been fulfilled.

Question #1: What does the Beraisa then mean when it says 'The Torah is only speaking to counter the Yeitzer ha'Ra'?

Question #1 (cont.): Seeing as during the war she is forbidden until he arrives home and after all the issues, how will his Yeitzer ha'Ra be appeased with this? The Yeitzer ha'Ra will still be there throughout the war and even in his house for another month?

Question #2: Furthermore, seeing as she has converted, why does the Tana refer to her as 'Basar Temusos'?

Question #3: Moreover, what does the Gemara mean when it says in the second Perek of Sanhedrin (Daf 21a) 'Tamar was the daughter of a Y'fas To'ar, which is why she was permitted to Amnon, as the Pasuk writes "Speak to the king, for he will not withhold me from you" ...

Question #3 (cont.): Now if David only had relations with her after all the issues, how could she be permitted to Amnon ...

Reason: She was his paternal sister, since, after all the issues, Tamar's mother was a Giyores and David was able to marry her" ...

Question #3 (con.): If Y'fas To'ar would be permitted immediately, Tamar's statement "Because he will not withhold me from you" would make perfect sense, because then she would have been permitted to him, since it is possible that her mother became pregnant with her during the war, when she was still a Nochris, in which case she would not have been the daughter of David ...

Reason: Seeing as 'A son who is born from a Nochris is not considered your son, but hers', because the child of a Nochris is like her.

Question #3 (concl.): But according to Rashi, who learns that he was not intimate with her until after all the issues, it is a Kashya, as Tosfos explained.

Explanation #2: Rabeinu Tam therefore explains that the first Bi'ah was permitted during the war, whereas the second Bi'ah was forbidden until she converts in his house.

Implied Question: And when the Tana says 'that he is forbidden to oppress her (during the war)' ...

Answer: He means 'to begin counting the thirty days, that he may not force her to begin carrying out the issues mentioned in the Parshah until she is in his house. Tosfos Yeshanim].

Answer to Question #1: Some commentaries resolve Rashi's explanation - Rabeinu Tam's Kashya as to how his Yeitzer ha'Ra is appeased ...

Answer to Question #1 (cont.): ... because one can say that his Yeitzer ha'Ra is negated, because 'He has his bread in his basket', seeing as, after all the issues have been performed, she will be permitted to him.

Answer to Question #2: And as for his Kashya why the Tana refers to her as 'Basar Temusos' now that she has converted? That too is no problem, because, since he converted her against her will she is not a genuine convert, he is justified in referring to her accordingly.

Answer to Question #3: And in answer to his Kashya from Tamar, it is possible that Tmar was not David's daughter, since her mother was pregnant with her already from before.

Implied Question: And when the Pasuk says in Shmuel; (2, 13) "So the daughters of the king would wear cloaks" ...

Answer: ... that is, not because she was his daughter, but because she grew up in David's house together with the princesses.

Implied Question: But one cannot properly answer according to Rashi, the difference between the first Bi'ah and the second one.

Yerushalmi: However, says the Ri, In the Yerushsalmi we find a Machlokes Amora'im in this matter. This is what it says there ...

Yerushalmi (cont.): ... citing Rav 'The Torah only permits the first Bi'ah, but I say neither the first Bi'ah nor the second one until all the issues have been completed, as the Torah writes "And after that, he may come on her and have relations with her" '.

Explanation #1: Rashi translates it as an ornamental bundle of pearls or spices that one hangs around the neck of women.

Explanation #2: Whereas Rabeinu Tam translates 'Chomer' as 'a tale' ...

Support: And that is how Rabeinu Chananel translates it - When a person wants to ask his friend 'what his deeds are?' (how he's doing) in Arabic, he says "Mah Chamrach?'

Medrash: There is a Midrash which points out that the Gematriyah of "Martze'a" is four hundred.

Explanation: Because Yisrael were slaves for four hundred years and Hash-m redeemed them, and this man went and acquired a master for himself, that is why his ear must be pierced with a Martze'a (an awl), whose Gematriyah is four hundred.

Implied Question: This cannot refer to the Olam of Yovel ...

Answer: Because then the Pasuk ought to have not mentioned it, and we would have learned it from Sadeh Achuzah. Tosfos Yeshanim].

Clarification: The Eved ...

Filling in the Details: And he (Mar Zutra) made sure that he would not acquire himself from Hefker ...

Filling in the Details (cont.): That is why he quickly went and acquired him before he (Yehudah Hindu'ah) died.

Filling in the Details (concl.): Consequently, the one (Yehudah Hindu'ah) went to his death, whilst the other one (Mar Zutra) entered life in his place ... ensuring that the Eved should not be for one moment without a master.