1)

(a)The Beraisa Darshens all the times that the Torah (in Ki Setzei) uses the term "bi'Kehal Hash-m". How many "bi'Kehal Hash-m" does it list?

(b)Why does the Tana omit the one written in connection with Petzu'a Daka?

(c)According to Rebbi Yosi, three of them come to forbid the five Pesulim concerned on Kohanim, Leviyim and Yisre'elim respectively, and the fourth one to permit a Mamzer to a Shesuki ('Kahal Vadai, v'Lo Kahal Safek'). What does the fifth one come to teach us?

(d)Why does he not use one of the "Kahal" to forbid the Pesulim on Gerim?

2)

(a)Rebbi Yehudah, who holds 'K'hal Gerim Ikri Kahal', uses one of the five "bi'Kehal" to forbid the Pesulim on Gerim, and he learns Kohanim and Leviyim together from one "Kahal". On what basis does he do that?

(b)Alternatively, he agrees with Rebbi Yosi, who requires two Pesukim for Kohanim and Leviyim. Which two Derashos does he then make from one "bi'Kehal"?

(c)In a third possible explanation, Rebbi Yehudah explains the five "bi'Kehal" exactly as Rebbi Yosi does, and he includes Gerim in the five prohibitions from the Pasuk "ha'Kahal, Chukah Achas Lachem v'la'Ger ha'Gar". On what grounds does Rebbi Yosi then disagree with Rebbi Yehudah's source?

3)

(a)How did ...

1. ... the residents of Mechoza react when Rebbi Zeira Darshened there that a Ger is permitted to marry a Mamzeres?

2. ... Rava explain their reaction?

(b)And how did they react when Rava Darshened that a Ger is permitted to marry a Kohenes?

(c)He then added that a Ger is also permitted to marry a Mamzeres. What did he reply when they told him that any favor that he had gained with them following his first ruling, he had now lost with the second?

(d)Based on which principle do we permit a Ger to marry ...

1. ... a Kohenes?

2. ... a Mamzeres?

4)

(a)Rava rules that min ha'Torah, a Shesuki is Kosher. On what principle is this based?

(b)What is his reasoning, assuming that ...

1. ... the Shesuki left home and went to the woman to betroth her?

2. ... it was the woman who left home and went to the Shesuki?

(c)If not for the Pasuk, based on which principle would we have declared him Pasul (despite the majority)?

(d)So what reason do we initially give for the prohibition of marrying a Shesuki?

5)

(a)What about a Shesuki marrying a Shesukis?

(b)On what grounds do we reject the suggestion that a Shesuki should be forbidden to marry ...

1. ... a Shesukis, because there too, he might be marrying his paternal sister?

2. ... the daughter of a Shesukis, because he might be marrying his paternal sister? What is the case?

(c)How do we counter this argument?

(d)What is the conclusion? Why indeed, did Chazal forbid a Shesuki to marry a Yisre'elis?

6)

(a)Rava made the same statement regarding an Asufi, and the Sugya follows a similar pattern, with the same conclusion. On what principle did Rava base his premise that an Asufi is Kosher min ha'Torah?

(b)Why are we not concerned with the possibility that maybe he is the son af an Arusah (to whom most men are forbidden) or of a woman whose husband went overseas (to whom we cannot ascribe the Bi'ah that produced this child)?

(c)What makes us certain that a circumcised baby is not an Asufi?

(d)The same applies to a baby whom the parents beautified, straightened its limbs ('Meshalti Hadmeih'), or protected by placing a Kame'a round its neck. What might 'Meshalti Hadmeih' mean, besides straightening its limbs.

73b----------------------------------------73b

7)

(a)What is the gauge that determines whether or not, a child is an Asufi, assuming it is found ...

1. ... suspended from a palm-tree?

2. ... in a Zard'sa (a sorb-tree, that tends to be frequented by demons) even if it is too high for the wild animals to reach?

3. ... a Shul (which, in former times, was generally situated outside the town)?

(b)What do the following (listed by Ameimar) have in common, and what are their respective reasons: If a baby is found ...

1. ... in a ditch that is designated to store date-pits for animal fodder, by the sides of the river into the water or in the middle of the road?

2. ... in a bowl in the middle of the river or at the side of the street?

(c)Rava precludes a baby that one finds during a famine from the Din of Asufi. Why can this not pertain to where it is found ...

1. ... in the middle of the street?

2. ... at the side of the street?

8)

(a)So we connect Rava with a statement of Rav Yehudah ... Amar Rav. What does Rav Yehudah Amar Rav say about the credibility of the babies parents? Why are they no longer believed when they claim that they are the parents, once he has been removed from the street?

(b)What does Rava now say about the days of famine?

9)

(a)Rava Chisda lists three people who are believed, provided they lay their claim immediately. The first one is the parents of an Asufi, as we just explained, and the second one, a midwife. What is a midwife believed to attest to?

(b)According to the Tana Kama of the Beraisa, she is only believed as long as she has not left the room. What does Rebbi Eliezer say?

(c)What is Rav Chisda's third case?

(d)What does Rav Chisda consider 'immediately' in this regard?

10)

(a)In a case where four women gave birth in the same room, one the wife of a Kohen, one the wife of a Levi, one the wife of a Nasin and one the wife of a Mamzer, under which circumstances does the Tana of the Beraisa believe the midwife to testify which baby is which?

(b)'Ir'ur' (the objection) cannot refer to Ir'ur of one witness, due to a statement by Rebbi Yochanan. What did Rebbi Yochanan say?

(c)Initially, we establish the Beraisa by Ir'ur of two witnesses, but we finally establish it even by Ir'ur of one. How do we reconcile this with Rebbi Yochanan?