1)

(a)We learn from the Pasuk ...

1. ... "Yevamah Yavo Alehah u'Lekachah Lo l'Ishah" that a Yavam acquires his Yevamah with Bi'ah.

2. ... "v'Yibmah" that he cannot acquire her by means Kesef or Shtar.

(b)We also learn from "v'Yibmah" that a Yavam can acquire the Yevamah against her will the initial Derashah we learn from the basic word ("v'Yibem") and the additional one from the extra 'Hey'.

2)

(a)We learn from the Pasuk "v'Nikra Sh'mo b'Yisrael Beis Chalutz ha'Na'Al" that as soon as the Yevamah has performed Chalitzah of the shoe, she is permitted to marry a Yisrael.

(b)Rav Shmuel bar Yehudah quoting a Beraisa, learns from "b'Yisrael" that a Beis-Din of Yisrael is required for Chalitzah, to preclude a Beis-Din of converts.

(c)We do not learn in fact, two things from the same word since the word "Yisrael" is written twice.

(d)After the termination of the Chalitzah, Rebbi Yehudah, citing Rebbi Tarfon told the people to declare 'Beis Chalutz ha'Na'al', based (not on those same words in the Pasuk [seeing as we just learn something else from them, but]) on the words contained earlier in the Pasuk 've'Nikra Sh'mo ... '.

3)

(a)We learn that the death of the Yavam permits the Yevamah to marry from an Eshes Ish whose husband's death permits her to marry someone who was previously forbidden with a Chiyuv Kares, how much more so, will the death of the Yavam permit the Yevamah to marry someone whose prohibition to marry carries with it no more than a Lav.

(b)We cannot refute the 'Kal va'Chomer' on the grounds that ...

1. ... an Eshes Ish goes out by means of a Get, whereas a Yevamah does not because against that, a Yevamah goes out by means of Chalitzah, whereas an Eshes Ish does not.

2. ... a Yevamah is different inasmuch as it is not the same man who forbade her whose death permits her, unlike an Eshes Ish, where the man who forbade her also permits her because that is simply not correct, since it is the Zikah of the Yavam that forbids the Yevamah from marrying, not her marriage to her first husband (whose death would have permitted her to marry, had it not been for the Yavam).

(c)We do not Darshen a 'Kal va'Chomer to allow ...

1. ... an Eshes Ish to go out with Chalitzah, from a Yevamah who does go out with a Get because the Torah writes "Sefer Kerisus", from which we extrapolate 'Sefer Korsah, v'Ein Davar Acher Korsah'.

2. ... a Yevamah to go out with a Get, from an Eshes Ish, who does not go out with Chalitzah because the Torah writes "Kachah", which precludes any other form of exit other than Chalitzah (though we will not remain with this source, as we shall now see).

4)

(a)The word "Chukah" (wherever it appears) indicates that whatever is written in that Parshah is crucial.

(b)The purpose of the Goralos (the lots) that the Kohen Gadol drew on Yom Kippur was to designate which of the two goats went to Hash-m, and which, to Azazel.

(c)We learn from the Pasuk (written in this connection, and which is no more than a repetition), "v'Asahu Chatas" that the goats must be designated by means of the Goralos (and not by the Kohen Gadol's selection).

(d)We would otherwise have thought that it is the Kohen Gadol's selection that determines which goat is for Hash-m and which, for Azazel by means of a 'Kal va'Chomer' from the pair of birds brought by a poor man as a Korban Oleh v'Yored, one as a Chatas and one as an Olah, which are designated by selection alone, and not by a Goral.

5)

(a)We learn from the fact that we need "v'Asahu Chatas" in spite of the Pasuk there "v'Hayesah Lachem l'Chukas Olam" that a 'Kal va'Chomer' overrides a word that specifies (like "Chukas"), in which case the 'Kal va'Chomer' from Eshes Ish will also override "Kachah", leaving us with no source to teach us that a Yevamah does not go out with a Get.

(b)We then attempt to learn it from the Pasuk (written by Get) "v'Kasav Lah" "Lah", 've'Lo li'Yevamah' (precluding a Yevamah from going out with a Get).

(c)We try to resolve this with the fact that we need this Pasuk to teach us "Lah" 'Lishmah' by pointing out that there are two Pesukim which contain these words.

(d)We dispense with this source too however by recalling the Derashah "Lah", 've'Lo Lah u'le'Chavertah' (that a Get must be written specifically for the woman concerned, and not for her plus a rival wife with the same name), which we learn from there.

6)

(a)We finally learn that a Yevamah goes out with Chalitzah exclusively (and not with a Get) from Beis Chalutz ha'Na'Al", which is superfluous.

(b)Having written "v'Chaltzah Na'alo", the Torah teaches us that someone else's shoe is nevertheless eligible for Chalitzah from the word "ha'Na'Al" (implying anybody's shoe).

(c)We learn from the same Derashah that she requires Chalitzah exclusively from the extra 'Hey' in "ha'Na'Al".

(d)The reason that the Torah then writes "Na'alo" is to teach us 'Na'alo ha'Re'uyah Lo', implying that it should have a heel and that it should not be so large that he cannot walk in it, or so small that it does not cover the majority of his leg.

7)

(a)Our Mishnah presents two ways of acquiring an Eved Ivri, Kesef and Shtar. He acquires his freedom with six years work, Yovel (should it occur during the six-year period) or with money.

(b)An Amah Ivriyah acquires her freedom with Simanim (attaining the age of Na'arus accompanied by the appropriate signs of physical maturity) in addition to the above three.

(c)A Nirtza is acquired through Retzi'ah the piercing of his ear at the door-post.

(d)His Din now differs from the first spell as an Eved Ivri in that should his master die, he does not serve his son, which he would have had to do, had he died during the initial period of service.

8)

(a)We learn from the Pasuk ...

1. ... in B'har "mi'Kesef Miknaso" - that a Nochri acquires an Eved Ivri with money.

2. ... in Mishpatim "ve'Hefdah" - that one acquires an Amah Ivriyah with money.

3. ... in Re'eh "Ki Yimacher Lecha Achicha ha'Ivri O ha'Ivriyah" that an Eved Ivri sold by Beis-Din (whom the Torah is comparing here to an Amah Ivriyah) can also acquire his freedom with money.

(b)Both of these Pesukim are needed. We cannot learn the Din of an Eved Ivri who is sold to a Jew with a Binyan Av from one who is sold to a Nochri because Kesef is the Kinyan which the Torah prescribes for a Nochri (whereas by a Jew, it is Meshichah see Tosfos DH 'Ho'il').

(c)From the 'Gezeirah-Shavah' "Sachir" (written by Mocher Atzmo) "Sachir" (written by Machruhu Beis-Din), we learn that a Mocher Atzmo (an Eved Ivri who sold himself to a Jew) can be acquired with Kesef just like one who was sold by Beis-Din.

(d)The Tana who does not agree with this 'Gezeirah-Shavah' will learn that an Eved Ivri who sold himself to a Yisrael can acquire his freedom with Kesef from the extra "Vav" in "ve'Chi Sasig Yad Ger v'Toshav Imach", which connects the current Parshah of a Yisrael who sells himself to a Nochri, with the previous one concerning one who sells himself to a Yisrael ('Vav' Mosif Al Inyan Rishon').

9)

(a)We need to learn the Din of an Eved Ivri ...

1. ... who sold himself from one is sold by Beis-Din via a Gezeirah -Shavah, rather than from a Binyan Av because the latter is different, inasmuch as he is sold against his will (and may well be the reason that he can be sold with money).

2. ... who was sold by Beis-Din from an Amah Ivriyah via a Hekesh, rather than via a Binyan Av because an Amah is different, inasmuch as she can also be acquired as a wife with money (and the Kinyan of an Amah Ivriyah is linked to Kesef Kidushin, as we shall see later).

(b)We just learned Kinyan Kesef by an Amah ha'Ivriyah from "v'Hefdah" which (as opposed to "v'Nifdah" which would imply that she can acquire herself with Kesef) implies that her master is obligated to help her to acquire herself, by deducting the payment for the years that she already worked from the total that he initially paid her father. This clearly indicates that he initially acquired her with Kesef.

10)

(a)According to the Tana Kama of the Beraisa, a Mocher Atzmo can initially sell himself for more than six years, and his ear is not pierced. In addition his master does not give him a Shifchah Kena'anis when he enters and he does receive Ha'anakah when he leaves

(b)According to Rebbi Elazar a Mocher Atzmo has the same Din as a Machruhu Beis-Din in all regards.

(c)We initially establish the basis of their Machlokes as to whether we hold of "Sachir" "Sachir" (Rebbi Elazar) or not (the Rabanan).

(d)We finally conclude that both Tana'im hold of "Sachir" "Sachir", and what they argue over is the interpretation of the Pesukim, as we shall now proceed to explain.

11)

(a)

1. The Tana Kama of the Beraisa learns from the Pasuk in Re'eh "va'Avadcha Shesh Shanim" "va'Avadcha", 've'Lo Mocher Atzmo'.

2. Rebbi Elazar learns from "va'Avadcha Shesh Shanim" "va'Avadcha", that in the event of his master's death, he does not serve his heir ("va'Avadcha", 've'Lo l'Yoresh').

(b)This does not necessarily mean that if his master dies during the initial six-year period, the Eved Ivri goes free but that if there is no son, he does serve any of his master's other relations. If there is, he continues to serve him until the end of the six-year period.

(c)The Rabanan learn this from a second Pasuk "Ki Mishneh S'char Sachir Avadcha ... ".

(d)According to Rebbi Elazar this Pasuk merely comes to appease the master (that he should feel bad about sending away his servant, bearing in mind that he got a double period of service [by day and by night] from him).

12)

(a)The Tana Kama learns from the Pasuk "v'Ratza Adonav Es Ozno ba'Martze'a" "Ozno (she'Lo)" 've'Lo Ozno shel Mocher Atzmo'.

(b)Rebbi Elazar needs "Ozno" for a 'Gezeirah-Shavah'. He learns from "Al-T'nuch Ozen ha'Mitaher ha'Yemanis" that just as the Torah specifies there the right ear, here too, it is the right ear which is pierced.

(c)The Rabanan learn this from the extra 'Vav' (in "Ozno") from which Rebbi Elazar learns "Ozno", 've'Lo Oznah' (to teach us that an Amah Ivriyah does not have her ear pierced [i.e. she cannot remain once the six years period terminates, even if she has not yet reached the age of Na'arus]).

13)

(a)Rebbi Elazar learns from the Pasuk "v'Im Amor Yomar ha'Eved" "ha'Eved", 've'Lo ha'Amah' (what the Rabanan just learned from "Ozno").

(b)The Rabanan learn from there that he must say 'Ahavti Es Adoni' whilst he still an Eved, as will be explained later.

(c)Rebbi Elazar learns this from "Eved", "ha'Eved". The Rabanan do not learn anything from the extra 'Hey' because they do not consider it superfluous.