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1)

(a) Based on the Pasuk in Tzefanyah "Yom Evrah ha'Yom ha'Hu", what does Rebbi Yochanan in the name of Rebbi Shimon bar Yochai learn from the Lashon of the Pasuk in Pinchas "ve'Ha'avartem es Nachalaso le'Bito"?

(b) How do we reconcile this with our Mishnah, where the father gives one Manah for a boy, but two for a girl? What does 'le'Inyan Harvachah' mean?

(c) According to Shmuel, our Mishnah is talking about a firstborn daughter, like Rav Chisda said.
What did Rav Chisda say?

(d) Assuming that Rav Chisda was not referring to a firstborn child, what did he mean when he said that he preferred daughters to sons?

(a) Rebbi Meir in a Beraisa, explains the Pasuk in Chayei Sarah "va'Hashem Beirach es Avaham ba'Kol" to mean that Avraham did not have a daughter.
Why is that a B'rachah?

(b) How does Rebbi Yehudah explain this Pasuk?

(c) How do we refute the suggestion that this is the Rebbi Yehudah referred to in the third alternative to explain why the father gave more for a daughter than for a son?

(a) We therefore cite Rebbi Yehudah in another Beraisa. Rebbi Meir says that it is a Mitzvah to sustain one's daughters, 'Kal va'Chomer' one's sons.
What is the 'Kal va'Chomer'?

(b) And it is like Rebbi Yehudah here who argues with Rebbi Meir that we establish our Mishnah. What does Rebbi Yehudah say?

(c) We ask on this from the Beraisa 'Yaldah Zachar u'Nekeivah, ha'Zachar Notel Shishah Dinrim'. The Tana there says that if the man's wife gave birth to a boy and a girl, the boy receives six (golden) Dinrim.
How much is that in ...

1. ... Manim?
2. ... Zuzim (or Dinrim)?

(d) How much does the daughter receive?

(a) How much is each one to receive if the daughter was born first?

(b) When Rav Ashi presented this Sugya to Rav Kahana, the latter established the Beraisa by Mesares.
What does 'Mesares' mean?

(c) He stipulated that if the son was born first, he would receive two Manah and the daughter, nothing.
How much would each one receive in the event that the daughter was born first?

(d) In fact, they were not sure which one was born first.
How do we then explain the six and two Dinrim respectively, that each one receives according to the Beraisa?

(a) Another Beraisa says 'Yaldah Zachar u'Nekeivah, Ein Lo Ela Manah'. Ravina establishes this Beraisa like yet another Beraisa.
What does the Tana there say in the case where the husband declares 'ha'Mevasreini ba'Meh Niftar Rachmah shel Ishti; Im Zachar, Yitol Manah; Im Nekeivah, Titol Manah Yaldah Zachar u'Nekeivah, Ein Lo Ela Manah' (in fact, the previous Beraisa is probably the Seifa of this one)?

(b) How can the Tana conclude like that when the husband himself did not mention that this possibility?

(c) Why does the Tana conclude 'Ein Lo *Ela* Manah'? How much might we have thought the Mevaser receives in this case?

(d) Seeing as the Mevaser receives a Manah in all the cases, what is the point of mentioning them all? What is the husband coming to exclude?

6)

(a) If a husband declares that his property is to go to the baby with whom his wife is pregnant, Rav Huna rules 'ha'Mezakeh le'Ubar Lo Kanah'.
Why is that?

(b) What did Rav Nachman ask Rav Huna from our Mishnah 'ha'Omer, Im Yaldah Ishti Zachar, Yitol Manah ... '?

(c) What did Rav Huna reply?

(d) Rav Nachman too, holds 'ha'Mezakeh le'Ubar, Lo Kanah'.
So how will *he* explain our Mishnah?

(a) To dispense with the Kashya on Rav Huna, we try to establish our Mishnah like Rebbi Meir, who holds 'Adam Makneh Davar she'Lo Bo le'Olam' (and like whom Rav Huna actually holds).
On what grounds do we reject this suggestion?

(b) Then we try to establish it like Rebbi Yossi.
What does Rebbi Yossi mean when he says (in the Mishnah in Yevamos) ...

1. ... 'Ubar Posel'?
2. ... 've'Eino Ma'achil'?

(c) On what grounds do we reject that suggestion too?

(a) Then we try to establish the author as Rebbi Yochanan ben Berokah.
What does he say about bequeathing all one's property to one of his sons?

(b) On what grounds do we reject the proposition that he is the one who holds that one can be Mezakeh on behalf of someone who is not yet born, and that he will therefore be the author of our Mishnah?

(c) And on what grounds do we then reject the suggestion that maybe Rebbi Yochanan ben Berokah also holds like Rebbi Yossi ('ha'Mezakeh le'Ubar Koneh'), and is actually speaking in that case?

(a) Finally, how do we refute the suggestion that our Mishnah is speaking in a case ...

1. ... of 'Mevasreni' (like the Beraisa earlier), where he is giving money, not to the Ubar, but to the one who gives him the news?
2. ... where the baby has already been born?

(b) And why can we not establish it when the husband specifically stipulates that the baby will only receive the money after he is born?

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