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1)

(a) In the war against Midyan, the Torah writes "va'Yishlach Osam Moshe ve'es Pinchas ... ".
In what capacity did Pinchas participate?

(b) To whom does "Osam" refer?

(c) What did the "K'lei ha'Kodesh" comprise?

(d) What else accompanied them into battle?

(a) Why was specifically Pinchas chosen as Mashu'ach Milchamah?

(b) Elazar, Pinchas' father, married a daughter of Putiel.
If Putiel refers to Yisro, how can it also refer to Yosef?

(c) How do we prove this from the Lashon "mi'Benos Putiel"?

(d) How does the name Putiel (by way of acronym) hint to ...

1. ... Yosef?
2. ... Yisro?

(a) When, prior to the battle, the officers (see Sugya) would announce that whoever had built a house should return from the battlefront, was this confined to someone who had ...

1. ... built *a house*?
2. ... *built* a house?

(b) And when they announced that whoever had planted a vineyard should return, was this confined to someone who had ...

1. ... planted *a vineyard*?
2. ... *planted* a vineyard?

(c) To return from the battlefront, a soldier had to have planted ... five trees.
Why is that?

(d) Must all five trees produce the same species of fruit?

(a) And when they referred to someone who had betrothed a girl but not yet married her, were they referring specifically to a Besulah?

(b) Why might a soldier have to return from the battlefront when his brother fell in battle?

(c) Where did all the above soldiers go after being ordered to leave the front lines?

(d) What does the Pasuk mean when it writes "Mi ha'Ish ... *ve'Lo Chilelo*"?

(a) What do the following group have in common: a soldier who built a gate-house, a sun-porch or a stoep; a soldier who planted four fruit-trees or even five non fruit-bearing trees; a soldier who betrothed his divorcee, or who betrothed a woman who is forbidden to him with a La'av?

(b) What does Rebbi Yehudah mean when he says 'Af ha'Boneh Bayis al Mechono Lo Hayah Chozer'?

(c) According to Rebbi Eliezer, a soldier who had built a new brick house in Sharon and had not yet consecrated it did not return from the battlefront. Why not?

(d) What do the following have in common: a soldier who had built a new house and had just consecrated it, one who had planted a vineyard and had either eaten the fruit of the fourth year in Yerushalayim or redeemed it, and one who was just married? What time-period for this Halachah?

(a) Our Mishnah cited the Pasuk "ve'Dibru ha'Shotrim es ha'Am Leimor 'Mi ha'Ish Asher Banah Bayis ... ".
What do we infer from the Pasuk "*ve'Yasfu* ha'Shotrim .. "? In which regard is this written?

(b) So how do we interpret the previous Pasuk?

(c) Abaye concludes 'mi've'Nigash ve'Ad ve'Dibru Kohen Medaber ve'Kohen Mashmi'a; mi've'Dibru Ad ve'Yasfu, Kohen Medaber ve'Shoter Mashmi'a; mi've'Yasfu ve'Eilach Shoter Medaber ve'Shoter Mashmi'a'.
What is he referring to when he says ...

1. ... 'mi've'Nigash ve'Ad ve'Dibru Kohen Medaber ve'Kohen Mashmi'a'?
2. ... 'mi've'Dibru Ad ve'Yasfu, Kohen Medaber ve'Shoter Mashmi'a'?
3. ... 'mi've'Yasfu ve'Eilach Shoter Medaber ve'Shoter Mashmi'a'?

(d) What does the Tana of the Beraisa learn from the Pasuk ...

1. ... "Mi *ha'Ish* Asher Banah Bayis"?
2. ... "Mi ha'Ish *Asher Banah* Bayis"?
3. ... "Bayis"?

(a) What does Rebbi Eliezer ben Ya'akov learn from the word "Bayis"?

(b) What does the Tana learn from the fact that the Torah writes "ve'Lo Chanacho" (and not "ve'Lo Chanach")?

(c) How do we refute the proof that this Tana cannot hold like Rebbi Yossi Hagelili, who holds that "ve'Rach he'Leivav" refers to soldiers who are afraid of their sins (and who would go home anyway if they had stolen)?

(d) In that case, why is the thief any different than a regular purchaser (whom we included earlier).

8)

(a) "u'Mi ha'Ish Asher Nata Kerem ve'Lo Chanacho ... ".
What does the Tana of the Beraisa learn from ...

1. ... "u'Mi ha'Ish"?
2. ... "Asher Nata"?
3. ... "Kerem"?
4. ... "ve'Lo Chile*lo*" (rather than "ve'Lo Chilel")?

(b) This is the opinion of the Tana Kama. What does Rebbi Eliezer ben Ya'akov learn from "Kerem"?

(c) How do we reconcile the above D'rashah of "ve'Lo Chile*lo*" with the Tana of our Mishnah, who includes someone who replanted the end of attached branches of his vineyard or who grafted his vineyard?

(d) What constitutes a permissible grafting?

(a) If both the tree and the branch in the previous case, are young, then the soldier will be obligated to return from the battlefront anyway. However, we have a problem with establishing it by a young branch grafted into an old tree due to a statement of Rebbi Avahu.
What does Rebbi Avahu say?

(b) How does Rebbi Yirmiyah manage to establish it even by a young branch grafted into a young tree? Why is he not Chayav to return anyway because of the young tree?

(c) If a young branch grafted into an old tree becomes Bateil, why should a young branch in a young tree not likewise become Bateil?

(d) What do we prove from the case in the Mishnah in Orlah of a tree that grew by itself?

(a) What does Rav Papa extrapolate from the fact that we did not resolve our previous problem (regarding grafting a young branch in a young tree) when they belonged to two different owners, each of whom must now return for his part of the tree?

(b) Why is this different than one of five brothers who dies, leaving four Yevamin, all of whom return from the battlefront?

(c) Rav Nachman bar Yitzchak resolves the problem (regarding grafting a young branch in a young tree) by establishing our Mishnah which permits him to return from the battlefront, in the case of someone who grafted the branch of a tree in a vegetable, which is not subject to Orlah.
Why is he not precluded from returning because of a grafting of Isur, as we learned above?

(d) Raban Shimon ben Gamliel quoting Rebbi Yehudah ben Gamda permits grafting the branch of a tree in a vegetable.
Is his opinion unanimous?

12)

(a) What else did Rav Dimi quoting Rebbi Yochanan cite Rebbi Eliezer ben Ya'akov as saying with regard to low vines that will never grow to a height of more than a Tefach? Why is that?

(b) Why is this Din confined to a vineyard consisting of four trees with a fifth one protruding like a tail (a minimum size vineyard)? Why will it not apply to a full size vineyard?

(c) And what did he mean when, quoting the same partnership, he said 'Meis Tofes Arba Amos li'Keri'as Sh'ma'? What is the reason for this?

(d) On what grounds do we reject the statement of Rebbi Yitzchak Amar Rebbi Yochanan quoting Rebbi Eliezer ben Ya'akov, forbidding a brother to marry a step-sister who grew up among the brothers (because people assume her to be their sister)?

(a) What did Rebbi Yitzchak Amar Rebbi Yochanan quoting Rebbi Eliezer ben Ya'akov rule with regard to a poor man who collected a lot of Leket, Shikchah or Pe'ah and heaped it into a pile? Why is that?

(b) Why does Ula restrict this Halachah to where the poor man piled up the Leket in the field, but not when he piled it up in the city?

(c) And what did Rebbi Yitzchak Amar Rebbi Yochanan quoting Rebbi Eliezer ben Ya'akov say about a low vine of less than a Tefach which mixes with seeds? Why is that?

(d) Why does he confine this leniency to a small vineyard of five vines (as we explained above)? Why does it not apply to a large vineyard?

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