1)

(a)Rebbi Chiya bar Yosef asked Shmuel whether a Kohen Gadol who betrothed a Ketanah or a Na'arah, who then became a Bogeres (six months after becoming a Na'arah), is permitted to marry her. What was the She'eilah?

(b)How did Shmuel try to resolve it from our Mishnah 'Nis'armelu O Nisgarshu: min ha'Nisu'in Pesulos, min ha'Erusin, Kesheros?

(c)On what grounds did Rebbi Chiya bar Yosef reject Shmuel's proof? What is the difference between the Din of becoming a Chalalah and our case?

1)

(a)Rebbi Chiya bar Yosef asked Shmuel whether a Kohen Gadol who betrothed a Ketanah, who then became a Bogeres (six months after becoming a Na'arah), is permitted to marry her. The She'eilah is - whether, when the Torah (required the Kohen Gadol to take a Besulah), it was referring to the marriage (in which case, he may not), or to the betrothal (and he may).

(b)Shmuel tries to resolve the She'eilah from our Mishnah 'Nis'armelu O Nisgarshu: min ha'Nisu'in Pesulos, min ha'Erusin, Kesheros' - from which we see that, when it comes to Pesulei Kehunah, the Torah goes after the marriage.

(c)Rebbi Chiya bar Yosef rejected Shmuel's proof - on the grounds that he never had any doubts about the Din of making her a Chalalah, seeing as that depends on Bi'ah, which only occurs after the marriage. His Safek was how to explain the Pasuk "v'Hu Ishah bi'V'sulehah Yikach" (whether "Yikach" refers to the betrothal or the marriage, as we explained above).

2)

(a)Shmuel then tried to resolve the She'eilah from a Mishnah later in the Perek 'Ires es ha'Almanah, v'Nismaneh Liheyos Kohen Gadol, Yichnos', from which it is clear that we go after the time of the betrothal, and not after the marriage. How do we learn this from the Pasuk "Yikach Ishah"?

(b)What exactly, is Shmuel trying to prove from there?

(c)How did Rebbi Chiya bar Yosef reject Shmuel's proof, based on the word (in the same Pasuk) "Ishah"?

(d)Considering that the Aseh of a Kohen Gadol betrothing a Besulah precludes both a widow and a Bogeres, on what grounds do we include the former from "Yikach" but preclude the latter?

2)

(a)Shmuel then tried to resolve the She'eilah from a Mishnah later in the Perek 'Ireis es ha'Almanah, v'Nismaneh Liheyos Kohen Gadol, Yichnos', from which it is clear that we go after the time of the betrothal, and not after the marriage. We learn this - from the word "Ishah" (in the Pasuk in Emor "Ki Im Besulah m'Amav Yikach Ishah"), which is otherwise superfluous.

(b)Shmuel is trying to prove - that by the same token, a Kohen who betrothed a Besulah before being appointed Kohen Gadol, should be permitted to marry her.

(c)Rebbi Chiya bar Yosef reject Shmuel's proof, based on the word (in the same Pasuk) "Ishah"- implying that we only include one case in the Hetter, and not two.

(d)Despite the fact that the Aseh of a Kohen Gadol marrying a Besulah precludes both a widow and a Bogeres, we nevertheless include the former from "Yikach" but preclude the latter - since the former experienced no physical change between the betrothal and the marriage, whereas the latter did.

3)

(a)What does our Mishnah say with regard to a Kohen Gadol marrying an Almanah who was married and one who was betrothed?

(b)The Tana Kama prohibits a Kohen Gadol to marry a Bogeres. What do Rebbi Elazar and Rebbi Shimon say?

(c)The Mishnah also forbids him to marry a Mukas Etz. What is a 'Mukas Etz'?

3)

(a)Our Mishnah states - that an Almanah l'Kohen Gadol is forbidden irrespective of whether she is an Almanah from the marriage or from the betrothal.

(b)The Tana Kama prohibits a Kohen Gadol to marry a Bogeres. Rebbi Elazar and Rebbi Shimon - permit it.

(c)The Mishnah also forbids him to marry a Mukas Etz - (a girl who lost her Besulim, not through Bi'ah, but through being pierced by a stick.

4)

(a)When the Torah writes "Almanah Lo Yikach", it does not distinguish between an Almanah min ha'Erusin and an Almanah min ha'Nisu'in. What nevertheless makes us think that it is referring specifically to an Almanah min ha'Nisu'in?

(b)On what basis do we conclude that it also incorporates an Almanah min ha'Erusin?

4)

(a)When the Torah writes "Almanah Lo Yikach", it does not distinguish between an Almanah min ha'Erusin and an Almanah min ha'Nisu'in. We initially try to learn (from a 'Giluy Milsa' - an indication) from Tamar, where the Torah also uses the word "Almanah" (and who was an Almanah from the Nisu'in), that the Torah is referring specifically to an Almanah min ha'Nisu'in.

(b)We nevertheless conclude that it also incorporates an Almanah min ha'Erusin - because the Torah juxtaposes it beside "Gerushah" (thereby creating a Hekesh), and there is definitely no difference between a Gerushah min ha'Nisu'in and a Gerushah min ha'Erusin.

5)

(a)According to Rebbi Meir (the Tana Kama of our Mishnah), what would "v'Hu Ishah Besulah Yikach" have implied, and what do we learn from the fact that it writes "Besulehah"?

(b)To whom does the basic Isur pertain?

(c)What does he learn from the extra 'Beis' (in "bi'Vesulehah")?

(d)How would Rebbi Elazar and Rebbi Shimon interpret "Besulah", and what does "Besulehah" now teach us"?

(e)And what do they learn from the extra 'Beis'?

5)

(a)According to Rebbi Meir (the Tana Kama of our Mishnah), "v'Hu Ishah Besulah Yikach" - would have implied that as long as there is some Besulim left (i.e. even a Bogeres), the Kohen Gadol is permitted to marry her. By writing "Besulehah", the Torah comes to include a Bogeres in the Isur.

(b)The basic Isur pertains to - a woman who has already had relations with another man.

(c)And from the extra 'Beis' (in "bi'Vesulehah") - he learns that it is only through a natural Bi'ah that she is forbidden, but not through an unnatural one.

(d)Rebbi Elazar and Rebbi Shimon would interpret "Besulah" to mean - a complete Besulah; and the Torah writes "Besulehah" to permit a Bogeres.

(e)And from the extra 'Beis' - they learn that she is forbidden, irrespective of whether she loses her Besulim through a natural Bi'ah or through an unnatural one,.

6)

(a)Rav Yehudah Amar Rav disqualifies a young girl who had unnatural relations from marrying a Kohen Gadol (like Rebbi Elazar and Rebbi Shimon). How about marrying a Kohen Hedyot? Why is she not a Zonah?

(b)The Beraisa precludes a Kohen Gadol who raped a widow from the obligation of "v'Lo Siheyeh l'Ishah" (Ki Setzei) because "l'Ishah" implies a woman whom he is permitted to marry. How does Rava prove that the Tana must be speaking when the Bi'ah that the Kohen Gadol performed was an unnatural one?

(c)Nevertheless, the Tana forbids her because of Almanah, but not because of Be'ulah. How do we reconcile this Beraisa with Rav, who considers a girl with whom an unnatural Bi'ah was performed to be a Be'ulah?

6)

(a)Rav Yehudah Amar Rav disqualifies a young girl who lost her Besulim through unnatural relations, from marrying a Kohen Gadol (like Rebbi Elazar and Rebbi Shimon). She is permitted however, to marry a Kohen Hedyot - because the Isur of Zonah only applies to a Bi'ah that she performs with a man who is forbidden to her.

(b)The Beraisa precludes a Kohen Gadol who raped a widow from the obligation of "v'Lo Sih'yeh l'Ishah" (ki-Setzei) because "l'Ishah" implies a woman whom he is permitted to marry. Rava proves that the Tana must be speaking when the Bi'ah that the Kohen Gadol performed was an unnatural one - because otherwise, why would he need to come on to the fact that she was a widow, seeing as she is a Be'ulah, and would be forbidden to him in any case?

(c)Nevertheless, the Tana forbids her because of Almanah, but not because of Be'ulah. Rav, who considers a girl with whom an unnatural Bi'ah was performed to be a Be'ulah, has no problem with this Beraisa - because the author is Rebbi Meir, whereas he follows the opinion of Rebbi Elazar and Rebbi Shimon.

59b----------------------------------------59b

7)

(a)If Rav holds like Rebbi Elazar and Rebbi Shimon, as we just concluded, he ought to have forbidden her, not just because of Be'ulah, but also because of Zonah, due to a statement of Rebbi Elazar. What did Rebbi Elazar say about a Panuy who has relations with a Penuyah?

(b)Why should Rav then have ascribed the prohibition to the Isur of Zonah, rather than to that of Be'ulah? In which respect is Zonah worse than Be'ulah?

(c)Rav Yosef tries to answer that Rav is speaking about a girl who had relations, not with a person, but with an animal. How will that answer the Kashya?

(d)On what grounds does Abaye disagree with Rav Yosef?

7)

(a)If Rav holds like Rebbi Elazar and Rebbi Shimon, as we just concluded, he ought to have forbidden her, not just because of Be'ulah, but also because of Zonah, due to a statement of Rebbi Elazar, who says - 'Panuy ha'Ba al ha'Penuyah she'Lo l'Shem Ishus, As'ah Zonah'.

(b)Rav should then have ascribed the prohibition to the Isur of Zonah, rather than to that of Be'ulah - because Zonah applies to a Kohen Hedyot too, whereas that of Be'ulah does not.

(c)Rav Yosef tries to answer that Rav is speaking about a girl who had relations, not with a person, but with an animal - in which case she would be a Be'ulah, but not a Zonah (because, as we shall see shortly, 'Ein Zenus li'Behemah').

(d)Abaye disagrees with Rav Yosef - on the grounds that if Zenus with an animal renders her a Be'ulah, then it should also render her a Zonah, and if it does not render her a Zonah, then it should not render her a Be'ulah either.

8)

(a)Why can we not answer Abaye's Kashya by comparing an unnatural Bi'ah with an animal to a Mukas Etz, which Rebbi Elazar (too) forbids in our Mishnah, which would make her a Be'ulah, but not a Zonah?

(b)Rebbi Zeira therefore resolves the Kashya on Rav by establishing him (still according to Rebbi Elazar, but) by a Mema'enes. What other major detail must we not forget to add?

(c)How does this answer the Kashya?

8)

(a)We cannot answer Abaye's Kashya by comparing an unnatural Bi'ah with an animal to a Mukas Etz, which Rebbi Elazar (too) forbids in our Mishnah, and which would make her a Be'ulah, but not a Zonah - because if the assumption that an unnatural Mukas Etz would render her a Be'ulah, then no girl would ever be fit to marry a Kohen Gadol, seeing as in those days, they would use clods of earth to clean themselves (instead of toilet-paper), in which case, inevitably, every girl would have been a Mukas Etz.

(b)Rebbi Zeira therefore resolves the Kashya on Rav by establishing him (still according to Rebbi Elazar, but) by a Mema'enes (a Ketanah who makes Mi'un) - whose husband performed only sodomy with her ...

(c)... in which case, she is still a Be'ulah (a fact that is irreversible), but not a Zonah, a Gerushah or an Almanah (since the marriage was uprooted retroactively).

9)

(a)What does Rav Shimi bar Chiya say about a woman who has relations with an animal?

(b)Is she permitted to marry a Kohen Gadol?

(c)When a young girl was raped by a dog whilst she was sweeping the house, Rebbi ruled that she was permitted to marry a Kohen Gadol. On what grounds are we forced to re-word this ruling? What is the new version?

(d)Is this speaking about a natural Bi'ah or an unnatural one?

9)

(a)Rav Shimi bar Chiya rules - that a woman who has relations with an animal (may have transgressed a Chiyuv Sekilah - is permitted to marry a Kohen - (despite the fact that what she did earns a penalty of Sekilah) because there is no Zenus by an animal.

(b)She is permitted to marry a Kohen Gadol too - because she is like a Mukas Etz, and those who permit Mukas Etz, will permit this her too (see Rashash).

(c)When a young girl was raped by a dog whilst she was sweeping the house, Rebbi permitted her to marry a Kohen Gadol. This text cannot be correct - because in the time of Rebbi, there was no Beis ha'Mikdash, no Avodah and no Kohen Gadol. Consequently, we must re-word Rebbi's statement to read - that he declared her fit to marry a Kohen Gadol.

(d)This ruling applied specifically to an unnatural Bi'ah - because it is only in such a case that everyone agrees that she is permitted (see Rashash to which we just referred to).

10)

(a)In response to Rava from Parzika's She'eilah, Rav Ashi cited the Pasuk in Ki Setzei "Lo Savi Esnan Zonah u'Mechir Kelev Beis Hash-m Elokecha Gam Sheneihem". What did Rava from Parzika ask him?

(b)What is ...

1. ... "Esnan Zonah"?

2. ... "Mechir Kelev"?

(c)Before answering, Rav Ashi cited a Mishnah in Temurah. What does the Mishnah say about 'Esnan Kelev and Mechir Zonah'?

(d)What do these terms mean?

10)

(a)In response to Rava from Parzika's She'eilah - from where we learn the principle 'Ein Zenus li'Behemah', Rav Ashi cited the Pasuk in ki-Setzei "Lo Savi Esnan Zonah u'Mechir Kelev Beis Hash-m ... ".

(b)The definition of ...

1. ... "Esnan Zonah" is - the wages that one pays a prostitute for her services.

2. ... "Mechir Kelev" is - the payment of an animal that one receives in exchange for a dog.

(c)Before answering, Rav Ashi cited a Mishnah in Temurah - which precludes 'Esnan Kelev and Mechir Zonah' from the prohibition ...

(d)... with reference to a lamb that one pays someone for permission to have relations with his dog (see Hagahos ha'Bach), and the lamb that one receives from a Zonah in exchange for providing one's services, respectively.

11)

(a)What is the Mishnah's conclusion, based on the words " ... Gam Shneihem"?

(b)How did Rav Ashi resolve Rava's from Parzika's She'eilah from there?

11)

(a)The Mishnah's conclusion, based on the words " ... Gam Shneihem" is - that the Torah specifically limits the prohibition to two cases, and not four, permitting 'Esnan Kelev and Mechir Zonah'.

(b)Rav Ashi proves from the fact that the Torah permits Esnan Kelev that 'Ein Zenus li'Behemah'.

12)

(a)What does the Beraisa say about a Kohen Gadol marrying the girl that he himself raped or seduced?

(b)What is the source for the prohibition?

(c)In the event that he marries a girl whom somebody else raped or seduced, Rebbi Eliezer ben Yakov declares the child that is subsequently born a Chalal. What do the Chachamim say?

12)

(a)The Tana of the Beraisa forbids a Kohen Gadol to marry the girl that he himself raped or enticed, though in the event that he did marry her, he is not obligated to divorce her.

(b)The source of the prohibition is the Pasuk in Emor - " ... Besulah ... Yikach".

(c)In the event that he marries a girl whom somebody else raped or seduced, Rebbi Eliezer ben Yakov declares the child that is subsequently born a Chalal. The Chachamim say - that he is Kasher.

13)

(a)Rav Huna Amar Rav requires a Kohen Gadol to divorce the girl that he himself raped or seduced. How will Rav then explain the Beraisa, which says 'Im Nasa Nasuy'?

(b)This is very difficult in light of a statement made by Rav (himself) and Rebbi Yochanan with regard to a Bogeres and a Mukas Etz. What did they say?

(c)Why does this pose a Kashya on Rav Yehudah Amar Rav

(d)How do we answer the Kashya?

13)

(a)Rav Huna Amar Rav requires a Kohen Gadol to divorce the girl that he himself raped or enticed, and the Beraisa, which says 'Im Nasa, Nasuy' - refers exclusively to where he seduced her, to teach us that the marriage is valid, inasmuch as it absolves him from having to pay the fine of fifty Shekalim.

(b)This is very difficult in light of Rav (himself) and Rebbi Yochanan, who said that although a Kohen Gadol is not permitted to marry a Bogeres and a Mukas Etz - if he did, he may retain her (because anyway she is destined to become a Bogeres and a Mukas Etz [i.e. a Be'ulah] once she marries him.

(c)In that case, using the same logic, the Kohen Gadol ought to be able to remain with the girl whom he raped or enticed, so why did Rav Huna Amar Rav say that she is not?

(d)We have no answer to the Kashya, which remains difficult.