1)
(a)

We already cited the D'rashah "ve'Ragmu Oso", 'Oso ve'Lo osah'. What do we learn from the Pasuk in Ki Seitzei (in connection with someone who worships idols) "ve'Hotzeisa es ha'Ish ha'hu O es ha'Ishah ha'hi ... " that reflects on this D'rashah?

(b)

Then what do the Rabbanan learn from "Oso", 've'Lo osah'?

(c)

What does Rebbi Yehudah say?

(d)

Why do the Rabbanan not require a woman too, to be stoned without clothes, in order to expediate her death?

2)
(a)

We learned in the Mishnah in Sotah that, in addition to loosening her hair, the Chachamim permit a Sotah to be manhandled to the point that the Kohen tears her clothes and exposes her body. What does Rebbi Yehudah say?

(b)

How does Rabah explain the apparent discrepancy between there, where Rebbi Yehudah is concerned with 'Hirhur' (immoral thoughts) more than the Rabbanan, whereas here, he is less concerned than they are?

(c)

Why is Rebbi Yehudah not concerned here with the people who see the woman exposed accosting other women?

(d)

How does Rava explain the apparent discrepancy in the Rabbanan, who require the woman to be stoned fully clothed in spite of the fact that they do not seem to be concerned with Hirhur by a Sotah?

3)
(a)

How does Rav Nachman Amar Rabah bar Avuhah answer the Kashya why, in order to fulfill the Pasuk "ve'Nivasru Kol ha'Nashim ... ", the woman should not be put to shame in addition to being killed?

(b)

In that case, why does Rebbi Yehudah require the woman to be stoned without her clothes?

4)
(a)

According to our Mishnah, how high is the Beis-ha'Sekilah?

(b)

Who pushed the condemned man down onto his side?

(c)

What if he then rolls over so that he is facing the ground?

(d)

What do they do if ...

1.

... the fall does not kill him?

2.

... the large stone does not kill him either?

5)
(a)

Why does the Beraisa refer to the Beis ha'Sekilah as being three heights of a person?

(b)

What is the minimum height of a pit that is fit to kill?

(c)

What problem does this create with our Mishnah?

(d)

How does Rav Nachman Amar Rabah bar Avuhah answer the Kashya?

(e)

Then why not make it higher still, to ensure that he dies even more quickly?

6)
(a)

What do we learn from the Pasuk in Yisro (concerning someone who ascended Har Sinai before the Shechinah had departed) "Sakol (Yisakel) O Yaroh (Yiyareh)"?

(b)

From where does the Tana learn that if the latter does not finish the job, Beis-Din are obligated to employ the former?

(c)

And from where does he learn that even though this is written with regard to Har Sinai, it applies to all times?

45b----------------------------------------45b
7)
(a)

What problem do we have with our Mishnah, which describes how the second witness takes the stone ... ? What does Rebbi Shimon ben Elazar in a Beraisa say that makes this difficult to understand?

(b)

We retort that the Beraisa itself is difficult to understand. Why is that?

(c)

How do we answer the Kashya? Who actually picks up the stone?

(d)

How common was it for the people to have to 'finish the job'?

(e)

If it never happened, why does the Tana mention it?

8)
(a)

What does the Beraisa say about the stone used for stoning, the board on which the condemned man was subsequently hanged, the sword with which he was killed and the cloth with which he was strangled?

(b)

What is now the problem with Rebbi Shimon ben Elazar (whom we just quoted and) who begins with the words 'Even Haysah Sham'?

(c)

How do we resolve the two Beraisos?

9)
(a)

And how does Rav Papa reconcile the second Beraisa with a third Beraisa, which states 'Lo Hayu Nikbarin Imo'?

(b)

What does Shmuel learn from the Pasuk in Parshas Shoftim "Yad ha'Eidim Tih'yeh bo ba'Rishonah"?

(c)

What principle does this incorporate?

(d)

Why then, does Shmuel preclude witnesses who had no hand in the first place from this D'rashah?

(e)

The Beraisa proclaims a man Chayav Misah if witnesses testify that so-and-so was sentenced in such and such a Beis-Din, and that so-and-so were the witnesses. How will Shmuel, who requires the same witnesses who saw the crime (even with the same hands) explain this Beraisa?

10)
(a)

What does the Beraisa say about a murderer to whom Beis-Din are unable to apply the appropriate death-penalty?

(b)

Why does this pose a Kashya on Shmuel?

(c)

We answer that a murderer is different. Why is that?

(d)

Why can we not then learn all other cases from there with a 'Binyan ha'Av'?

(e)

Seeing as the Pasuk has already written (in Masei) "Go'el ha'Dam Yamis es ha'Rotze'ach", what do we learn from the Pasuk there "be'Fig'o vo Hu Yemisenu"?

11)
(a)

The Beraisa precludes from the Pasuk in Ki Seitzei "ve'Safsu bo Aviv ve'Imo", the son of a parent or parents who have no hands, from the Din of a ben Sorer u'Moreh, and from "ve'Hotzi'u Oso", if they have no feet. What does he preclude from ...

1.

... "ve'Amru"?

2.

... "B'neinu Zeh"?

3.

... "Einenu Shome'a be'Koleinu"?

(b)

What did Rav Ashi reply when Mar Keshisha b'rei de'Rav Chisda asked him why there is no proof from here that 'Ba'inan K'ra ke'di'Chesiv'?

(c)

Based on the Pasuk in Ki Seitzei "ve'Hotzi'uhu el R'chov ha'Ir" (when it could have written "el Sha'ar ha'Ir'), Rebbi Yishmael precludes a town that has no main street from the Din of Ir ha'Nidachas. What does Rebbi Akiva say?

(d)

How does this Beraisa pose a Kashya on those who hold 'Lo Ba'inan K'ra ke'di'Chesiv'?

12)
(a)

We conclude that 'Ba'inan K'ra ke'di'Chesiv' is in fact a Machlokes Tana'im in the Mishnah in Nega'im. What does the Tana Kama there say about a Metzora who has no right thumb, right big toe or right ear?

(b)

According to Rebbi Eliezer, the Kohen places the oil and the blood where the right thumb, the right big toe and the right ear ought to be. What does Rebbi Shimon say?

(c)

What is now the Machlokes between the Tana Kama on the one hand, and Rebbi Eliezer and Rebbi Shimon, in the other?

13)
(a)

In our Mishnah, Rebbi Eliezer holds that ...

1.

... whoever is killed by means of Sekilah, is then hanged. What do the Chachamim say?

2.

... a man is hanged facing the people, a woman with her back towards them. What do the Chachamim say?

(b)

What do the Chachamim reply, when Rebbi Eliezer tries to prove his latter ruling from Shimon ben Shetach, who hanged eighty witches in Ashkelon (as we learned earlier)?

(c)

What does that prove?

14)
(a)

What does the Beraisa learn from the Pasuk "ve'Humas ve'Salisa"?

(b)

Rebbi Eliezer extrapolates from "Ki Kil'las Elokim Taluy" that this is confined to a Chiyuv Sekilah (like the current case [someone who cursed Hash-m]). According to the Chachamim, it includes only someone who, like a Mekalel Hash-m, denies Hash-m. Whom does this incorporate?

(c)

We conclude that the basis of their Machlokes is whether to Darshen a 'K'lal u'Perat u'Chelal' (the Chachamim), or a 'Ribuy, Miy'ut ve'Ribuy' (Rebbi Eliezer). How does a ...

1.

... a 'K'lal u'P'rat' operate?

2.

... a 'Ribuy u'Miy'ut' operate?

(d)

In fact, our Pasuk only contains a 'K'lal u'P'rat' (or a 'Ribuy u'Miy'ut' ["ve'Humas ve'Salisa" and "Ki Kil'las Elokim Taluy" respectively]). On what grounds do we consider the 'K'lal u'P'rat' to be a 'K'lal u'P'rat u'Chelal', and the 'Ribuy u'Miy'ut', a 'Ribuy u'Miy'ut ve'Ribuy'?

15)
(a)

What does the final P'rat/Miy'ut come to add according to ...

1.

... the Rabbanan, bearing in mind, that without the final P'rat, we would only include a Mekalel in the Din of hanging?

2.

... Rebbi Eliezer, who already includes someone who served idols from the Miy'ut?