Previous daf

1)

(a) We initially assume that Sekilah is more stringent than Hereg for the same reason that it is more stringent than Sereifah.
Why might we have thought otherwise? Which sin constitutes Poshet Yad be'Ikar, yet is punishable by Hereg (and not Sekilah)?

(b) Whih stringency is peculiar to Ir ha'Nidachas?

(c) What leads us to the conclusion that Sekilah is more stringent than Hereg after all?

(d) From where do we know that the Madichin are sentenced to Sekilah?

(a) We initially assume that Sekilah is more stringent than Chenek for the same reason as it is more stringent than Sereifah.
On what grounds do we then suggest that perhaps Chenek is at least as stringent as Sekilah (see Tosfos DH 'Adraba')? Which sin might be as stringent as Megadef and Avodah-Zarah?

(b) So we attribute the stringency of Sekilah over Chenek to the fact that a Na'arah ha'me'Urasah receives Sekilah, whereas a Nusu'ah receives only Chenek.
What makes a, Arusah more stringent than a Nesu'ah?

(a) Initially, we are unsure which is more stringent, Sereifah or Hereg.
Why might we think that the more stringent of the two is ...

1. ... Sereifah?
2. ... Hereg?

(b) What do we ultimately conclude from a 'Gezeirah-Shavah' "es *Avihah* Hi Mechaleles (by Sereifas bas Kohen) from "li'Zenos Beis *Avihah* (from a Na'arah ha'Me'urasah)?

(c) And how do we learn that Sereifah is more stringent than Chenek from a Nesu'ah bas Kohen?

(d) Initially, we are unsure which is more stringent, Hereg or Chenek.
What stringency does ...

1. ... Hereg have over Chenek?
2. ... Chenek have over Hereg?

(e) So what do we conclude?

(a) Rebbi Shimon considers Sereifah more stringent than Sekilah.
Does he not agree with the principle of 'Poshet Yado be'Ikar'?

(b) From where does he derive that Sereifah is more stringent than Chenek, in spite of the fact that someone who strikes his father or mother receives Chenek?

(c) What punishment do the Madichei Ir ha'Nadachas receive, according to Rebbi Shimon?

(d) Based on this fact, how do we know that Sereifah is more stringent than Sayaf (despite the fact that Sayaf is given to the residents of Ir ha'Nidachas?

5) We already learned according to the Chachamim, that Sekilah is more stringent than Chenek, from the fact that a Na'arah ha'Me'urasah receives Sekilah, whereas a Nusu'ah receives only Chenek.
From where does Rebbi Shimon learn that Sekilah is more stringent than Sayaf (via a 'Kal va'Chomer')?

6)

(a) Rebbi Yochanan would often say that according to the Rabbanan, a Na'arah ha'Me'urasah bas Kohen who commits adultery remains Chayav Sekilah, whereas according to Rebbi Shimon, she is Chayav Sereifah.
What is the basis of their Machlokes?

(b) What does he say in a case where she has relations with her father, according to ...

1. ... the Rabbanan?
2. ... Rebbi Shimon?

(c) Why does Rebbi Yochanan need to add this second Machlokes?

(a) To whom does the Pasuk in Kedoshim "Mos Yumas (meaning via Chenek) ha'No'ef ve'ha'No'afes" refer?

(b) What are the two 'K'lalim' to which Rebbi Shimon refers?

(c) What does he mean when he says ...

1. ... 'Ne'emru be'Bas Kohen'? Does he mean to preclude a bas Yisrael?
2. ... 've'Hotzi ha'Kasuv Nesu'ah mi'Chelal Nesu'ah, va'Arusah mi'Chelal Arusah'?

(d) And what does Rebbi Shimon say about the Zomemin of ...

1. ... a Nesu'ah bas Kohen?
2. ... an Arusah bas Kohen?

(a) The Torah writes "u'Vas Ish Kohen Ki Seichel ... , es Avihah Hi Mechaleles".
From where does the Beraisa learn that the Pasuk does not refer to a bas Kohen who desecrates Shabbos?

(b) And what does the Tana learn from the 'Gezeirah-Shavah' "Avihah" "Avihah" (from Na'arah ha'Me'urasah)?

(c) How do we refute the suggestion that the Torah writes "Avihah" to confine the Din of a bas Kohen to where she committed adultery with her father (but not with anybody else)?

(a) We suggest that perhaps the 'Gezeirah-Shavah', from Na'arah ha'Me'urasah also serves to confine the Din of bas Kohen to a Na'arah ha'Me'urasah exclusively.
Which three cases, besides an old woman, would this preclude?

(b) From which extra letter do we then include them?

(c) What do we learn from the Pasuk ...

1. ... "u'Vas Ish Kohen"?
2. ... "es Avihah *Hi* Mechaleles"?

(d) What happens to the latter two?

(a) How can a bas Kohen who is married to a Mamzer or a Nasin be considered married? Do they not transgress a La'av?

(b) How can we say that, seeing as we will shortly establish this Beraisa like Rebbi Akiva, who holds that Kidushin do not take effect by Chayvei La'avin?

Next daf