1)
(a)

What does Abaye extrapolate from the Pasuk "Eishes Bincha hi", with regard to one's wife's daughter-in-law?

(b)

In the same style as before, Rava refutes the need for such a D'rashah, with two Pirchos. Firstly, if we hold 'Don Minah u'Minah' and assuming that S'kilah is more stringent, we could not learn from "Kalaso", that Kalasah should be Asur and receive S'kilah, because 'Bitah bi'S'reifah, ve'Kalasah bi'S'kilah?' (her mother receives only S'reifah, whereas his mother receives S'kilah)? On what grounds do we refute this Pircha?

(c)

What is the second Pircha (based on Imo)?

(d)

And what will be the Pircha, assuming that we hold that S'reifah is more stringent?

2)
(a)

If we hold 'Don Minah ve'Uki be'Asra' ('Kalaso bi'S'kilah, Aval Kalasa bi'S'reifah') and assuming that S'kilah is more stringent, Rava asks two Pirchos: The first is that we cannot learn her daughter-in-law from his, since his mother receives (the stricter) S'kilah, whereas hers receives only S'reifah. What is the second Pircha, based on the fact that the Torah differentiates between his daughter and daughter-in-law?

(b)

And what will be the Pircha, assuming that S'reifah is more stringent?

3)
(a)

Bearing in mind that the Pasuk of Anusah mentions only granddaughter and not daughter, we ask from where we know that Bito me'Anusaso is forbidden. What does Abaye answer?

(b)

How do we refute the Kashya 've'Chi Onshin min ha'Din'?

(c)

How does this differ from a paternal and maternal sister, whom we decline to derive from a half-sister, because it would be considered 'Onshin min ha'Din'?

(d)

Rava, quoting Rebbi Yitzchak bar Avudimi, learns 'Bito ke'Bas Bito' from "Heinah" "Heinah", "Zimah" "Zimah". What does he mean by that?

4)
(a)

What does Avuhah de'Rebbi Avin learn from the word "Ish" (in the Pasuk in Emor ... "u'bas Ish Kohen ki Seichel li'Zenos ... ba'Eish Tisaref")?

(b)

What punishment is due to a man who commits adultery with a bas Kohen who is married?

(c)

Based on Avuhah de'Rebbi Avin's D'rashah, what does Abaye therefore learn from "es Avihah hi Mechaleles"?

(d)

Once again, Rava argues that no D'rashah is needed for this Halachah. Why not? Why can he not be Patur, as if she was a Penuyah?

5)
(a)

From where do Abaye and Rava (who learn Bito me'Anusaso from a 'Kal va'Chomer' and from a 'Gezeirah-Shavah' respectively), learn the Azharah?

(b)

Tani Avuhah de'Rebbi Avin learns it from the Pasuk in Kedoshim "Al Techalel es Bitcha le'Haznosah". How do we reconcile this with the Beraisa, which uses this Pasuk (from the use of the word "le'Haznosah") to preclude any Isur for a Kohen to marry off his daughter to a Levi or a Yisrael?

(c)

Why might we have thought that the Torah forbids a Kohen to marry off his daughter to a Levi or a Yisrael

(d)

According to Rebbi Mani, what do Abaye and Rava then learn from "Al Techalel es Bitcha ... "?

(e)

What is the source of this ruling?

6)
(a)

In the Beraisa that we just cited, what does Rebbi Akiva say?

(b)

Rav Kahana quoting Rebbi Akiva states 'Ein l'cha Ani be'Yisrael Ela Rasha Arum, ve'ha'Mashhe Bito Bogeres'. What problem do we have with this dual statement?

(c)

So how does Abaye amend it?

(d)

What does poverty have to do with this?

76b----------------------------------------76b
7)
(a)

Rav Kahana quoting Rebbi Akiva also says 'Hevei Zahir min ha'Yo'atzech l'fi Darko'. What does he mean by that?

(b)

What does Rav Yehudah Amar Rav mean when he applies the Pasuk "Lema'an S'fos ha'Ravah es ha'Tzemei'ah" to someone who marries off his young daughter to an old man?

(c)

What other similar case does he add to that?

8)
(a)

Rav Yehudah Amar Rav concludes his list with someone who returns a lost article to a Nochri. How does that fit the description "Lema'an S'fos ha'Ravah es ha'Tzemei'ah"?

(b)

What is the reason for this? What could be wrong with returning a lost article to a Nochri?

9)
(a)

Discussing the Pasuk in Iyov "ve'Yada'at ki Sh'lom Ohalech u'Fakadta Navech ve'Lo Secheta", the Beraisa includes someone who loves his wife like himself, and honors her more than himself. What does he mean by the latter phrase?

(b)

The Tana adds two more cases to his list, one of them is someone who guides his sons and daughters along the right path. What is the other?

(c)

How do we reconcile this with Rav Yehudah Amar Rav, who spoke negatively about someone who marries off his son when he is a Katan?

10)
(a)

Commenting on the Pasuk in Yeshayah, the Tana describes "P'ros la'Ra'ev Lachmecha", as lending a Sela to a poor man in need, and incorporates in "u'mi'Besarcha al Tis'alem", bringing close one's relatives. On what basis does the Tana also include someone who loves (is kind to) his neighbors?

(b)

What third case does the Tana add to this list?

(c)

What reward does the Pasuk promise all of these?

11)
(a)

Commenting on the Pasuk in Kedoshim (regarding Ishah ve'Imah) "ba'Eish Yisrefu oso ve'Es'hen", Rebbi Yishmael Darshens 'Oso ve'es Achas Meihen'. What does he mean by that? How does he translate 'Meihen'?

(b)

Rebbi Akiva says 'Oso ve'es Sh'teihen'. What is the problem with this?

(c)

What does Abaye mean when he explains 'Mashma'os Dorshin Ika Benayhu'? How is it possible for either woman to be Chayav Misah, according to Rebbi Akiva?

(d)

Why does Abaye then describe the Machlokes as 'Mashma'os Dorshin' (which implies that they do not argue le'Halachah)?

(e)

According to Rava, both Tana'im agree that Eim Chamoso is not mentioned in this Pasuk. Then what is the basis of their Machlokes? With regard to whom are they arguing?

12)
(a)

Our Mishnah now discusses Sayaf. Which two cases receive Sayaf?

(b)

What does the Tana say about Reuven who ...

1.

... murders Shimon with a stone or with metal?

2.

... incites a dog or a snake against Shimon, if Shimon is subsequently attacked and injured or killed by them?

(c)

And what will be the Din if Reuven actually picks up a snake and holds it against Shimon's skin, and the snake then bites him, according to...

1.

... Rebbi Yehudah? ...

2.

... the Chachamim?

13)
(a)

What reason does Shmuel, as well as Rebbi in a Beraisa, give, to explain the Torah's omission of the word "Yad" (in Mas'ei in the Parshah of murderers) by metal, like it does regarding stone and wood?

(b)

How do we qualify this Chumra? In which case will a Shi'ur be required by metal like in the case of other materials?

(c)

What distinction does our Mishnah draw between a case where Reuven drowns Shimon by holding his head under water where he is unable to raise it, on the one hand, and pushing him into the water, if he could have got out, on the other?

(d)

What is the Chidush ...

1.

... in the former case?

2.

... in the latter case?

(e)

What does Shmuel learn from the Pasuk in Mas'ei "O be'Eivah"? Which case does it come to include in the Chiyuv of murder?