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1)

(a) In the third Lashon, what does Rav Yosef infer from the Torah's expression "ve'Yatz'ah le'Ish Acher"?

(b) Then on what grounds does the Torah obligate her to perform Yibum, should the second husband die without children?

(a) According to Rava, we can learn the Sotah's exemption from Yibum from a 'Kal va'Chomer' from her husband.
Which 'Kal va'Chomer'?

(b) By the same token, Abaye asks Rava, a Kohen Gadol who betrothed an Almanah should be forbidden to perform Yibum when her husband dies.
How do we refute this Kashya?

(c) What does Abaye then ask from the wife of a Kohen who was raped?

(d) How do we refute this Kashya (thereby reinstating Rava's 'Kal va'Chomer')?

(a) Five cases of Sotah become *permanently* forbidden to eat Terumah: a woman who confesses to her husband that she committed adultery, one on whom witnesses testify to that effect and a woman who refuses to drink.
What are the remaining two?

(b) Why in the last case, will the Mei Sotah be ineffective?

(c) What Chidush does Rav Amram quoting Rav Sheishes extrapolate from the Pasuk "ve'Nisterah ve'Hi Nitma'ah *ve'Eid Ein Bah*"?

(d) How can he use the Pasuk for this D'rashah, when we have already learned other things from it (that one witness is believed by Tum'as Sotah and that a Sotah Vaday does not drink)?

(a) Rav Sheishes proves his Chidush from the case in our Mishnah when witnesses testify that she committed adultery.
How does he prove it from there? Why can the Tana not be speaking when they arrived before she had drunk the water?

(b) According to Rav Yosef, even though the Tana must be speaking when the witnesses came after she had already drunk, we nevertheless suspect the witnesses of being false.
Then why did she not die after drinking the water?

(c) Rebbi says later in a Mishnah that even if she is spared from death, she nevertheless deteriorates from the moment she drinks until finally, she dies the death of a Sotah.
What is then the basis of the Machlokes between Rav Sheishes and Rav Yosef?

(d) What then is their Machlokes? Why will establishing our Mishnah like the Rabbanan ...

1. ... help to explain why the witnesses are not believed according to Rav Yosef?
2. ... not make any difference according to Rav Sheishes?

(a) On what grounds does Rebbi Shimon reject the entire concept of merits that will save the Sotah from death?

(b) According to Rav Sheishes, why is Rebbi Shimon not afraid of the same thing regarding witnesses overseas? How will we reconcile Rav Sheishes with Rebbi Shimon?

6)

(a) The Beraisa states two cases when the Sotah's Minchah has to be burned, one of them when the Sotah confessed to having sinned.
What is the other?

(b) Why can this Beraisa not be speaking before she sanctified the Minchah in a holy vessel?

(c) Seeing as the Tana speaks after she sanctified it, why can it not then be brought ...

1. ... on her behalf?
2. ... as a Minchas Nedavah?

(d) Why does this Beraisa then pose a Kashya on Rav Sheishes (according to whom witnesses render a Sotah unfit to drink the water)? Why is the Minchah not sanctified anyway?

(a) Rav Yehudah from Diskarta answers that the Beraisa is speaking when she committed adultery in the Azarah.
How does this answer the Kashya? How is the Minchah now validated?

(b) How do we initially dispense with the Kashya of Rav Mesharshaya, who points out that the young Kohanim were accompanying her, and asks how could she possibly commit adultery without their knowledge?

(c) How does Rav Ashi dispense with the Dochek of saying that she committed adultery in the Azarah?

(d) Rav Papa establishes the Beraisa by the initial act of adultery, like we originally thought.
Then why (according to Rav Sheishes, who holds that it is not Kadosh retroactively) must the Minchah be burned (like we asked originally)?

(a) What does the Tana of a Beraisa say about a Minchas Sotah that became Tamei ...

1. ... before 'Kidush K'li'?
2. ... after Kidush K'li?

(b) And what does he say in a case where they had already been Mekadesh the Kometz, but her husband or she died before there was time ...

1. ... to bring it on the Mizbei'ach?
2. ... to eat the remainder of the Minchah, even though the Kometz had been brought on the Mizbei'ach?

(c) What does the Tana say if witnesses testified ...

1. ... that she had committed adultery before the Kometz was burned?
2. ... that the witnesses (of S'tirah) were Zomemin?

(d) According to Rav Sheishes, why do we not say here too, that the Minchah must be burned (mi'de'Rabbanan), on account of what people may think?

(a) What does another Beraisa learn from the Pasuk (with regard to her bearing children should she be innocent) ...

1. ... "(u)'Tehorah"?
2. ... "u('Tehorah)"?
3. ... "Hi"?

(b) What do we prove from this Beraisa?

(c) According to this, why is Rebbi Shimon, whom we saw earlier, is worried about the good name of the Sotah, not worried that people will ascribe nothing having happened to witnesses overseas, and not to her innocence?

(d) But did we not explain earlier that just as Rebbi Shimon doesn't ascribe nothing happening to the Sotah's merits, he doesn't ascribe it to witnesses either?

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