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1)

(a) What does Rava learn from the Pasuk in Va'eira "Vayikach Aharon es Elisheva bas Aminadav Achos Nachshon Lo le'Ishah"?

(b) What does the Beraisa say about this?

(a) What do we Darshen from the Pasuk (in connection with the contingent from the tribe of Dan's questioning of Yonasan ben Gershom) "va'Yasuru Sham va'Yomru Lo 'Mi Hevi'acha ad *Halom*, 'u'Mah Atah Oseh *ba'Zeh*' 'u'Mah Lecha *Poh*'? What is the significance of these three statements?

(b) What was Yonasan's reply? What adage had he heard from his grandfather that led him to err"

(c) What had Moshe Rabeinu really meant?

(d) What did Rav tell Rav Kahana that conforms with this explanation?

(a) What did David ha'Melech do when he saw how attached Yonasan was to money?

(b) What does Rebbi Yochanan learn from the Pasuk in Divrei Hayamim, which refers to him as 'Shevu'el'?

(c) How do we then account for the Pasuk in Shoftim, which relates that Yonasan and his descendants served as Kohanim to the contingent from Dan unti the exile of the land?

(d) What had he done to deserve to live so long?

(a) What did Yonasans once tell a client to do when he asked him what he should then do?

(b) What did he then do?

(c) And what did he once retort when a client countered by asking him why he worked as a priest if he not believe in what he was doing?

5)

(a) What do we extrapolate from the Lashon of the Pasuk "Ish Ki Yamus u'Bein Ein Lo"?

(b) What problem does Abaye have with Rav Papa's Kashya that perhaps the Torah is teaching us that there where there is a son and a daughter, neither will inherit?

(c) So what did Rav Papa really mean to ask?

(a) Initially, Abaye retorted that we don't need a Pasuk to teach us that a son alone or a daughter alone inherits.
How do we try to answer this Kashya? What might the Pasuk be coming to teach us?

(b) When Rav Papa then asks 've'Dilma Ha Kamashma-Lan de'Bas Nami bas Yerushah Hi", why can he not mean to ask that, if not for "ve'Ha'avartem es Nachalaso le'Vito", we might have thought that even though a daughter does inherit together with her brother, she will not however, inherit on her own?

(c) Then what *does* he mean to ask?

(d) So what do we learn from the Pasuk ...

1. ... in Masei "ve'Chol Bas Yoreshes Nachalah"?
2. ... "u'Vein Ein Lo"?

(a) If the Pasuk was not coming to teach us that a daughter inherits in the first place, what should the Torah have written (rather than "ve'Ish Ki Yamus u'Vein Ein Lo")?

(b) Why would we have thought that a daughter does not inherit?

(c) What does Rav Acha bar Ya'akov learn from the Pasuk in Pinchas (in connection with the daughters of Tz'lofchad) "Lamah Yigara Shem Avinu ... Ki Ein Lo Ben"?

(d) On what grounds do we reject Rav Acha's proof from there?

(a) How does Ravina attempt to learn that a son takes precedence over a daughter from "ha'Karov Eilav"? Why makes him think that a son is a closer relative than a daughter?

(b) And on what grounds do we reject his proof from ...

1. ... Yi'ud?
2. ... Sadeh Achuzah?

(c) In that case, on what grounds do we conclude that a daughter does not take her father's place with regard to Sadeh Achuzah?

(a) As a further source that a son takes precedence over a daughter, we cite the Pasuk in Behar "Vehisnachaltem Osam li'Veneichem Achareichem".
How does this Pasuk teach us that?

(b) Had the Torah intended to place women on a par with men, what would the Torah have written?

(c) We ask that, by the same token, women ought to be Patur from Mezuzah, from the Pasuk in Eikev "Lema'an Yirbu Yemeichem vi'Yemei Veneichem", since there too, the Torah ought otherwise to have written "Zar'achem" instead of "Beneichem".
Why do we not Darshen there too, 'Beneichem ve'Lo Benoseichem'?

(a) Why can we not apply Rabah's 'Gezeirah-Shavah' "Achvah" "Achvah" from the B'nei Ya'akov (from the Pasuk in Miketz "Sh'neim-Asar Avadecha *Achim* Anachnu") with regard to Yerushah ("u'Nesatem es Nachalaso le'*Achiv*"), to teach us that maternal brothers do not inherit from each other?

(b) Then what do we learn from it?

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