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1)

(a) For how long should a man wait to have children from his wife? What should he do if she has no children?

(b) Should he divorce her, is she permitted to marry someone else?

(c) Does the Din of ten years still apply once she has a miscarriage?

(d) A man who divorces his wife because she bore him no children, must nevertheless pay her Kesubah.
Why is that?

(a) What do we learn from the Pasuk in Lech-Lecha (with regard to Avram's marriage to Hagar) "mi'Keitz Eser Shanim la'Sheves Avram be'Eretz Kena'an"?

(b) If either the man or the woman falls ill during that time, the period of illness is not included in the ten years.
Which third case does the Beraisa list together with these two?

(a) If as we shall soon see, Avraham was sterile too, how can we cite him as an example of the ten year waiting period (seeing as he was as much the cause of not having children as Sarah)?

(b) How many years were Yitzchak and Rifkah childless?

(c) Since Yitzchak too, was sterile, why does the Torah find it necessary to inform us that he was sixty years old when he fathered Ya'akov and Eisav?

(d) Why is it important for us to know that Ya'akov spent fourteen years in the Yeshivah of Sheim and Eiver before going to Charan?

(a) What do we learn from the Pasuk in Toldos "va'Ye'tar Yitzchak la'Hashem *le'Nochach Ishto* ki Akarah Hi?

(b) Then why does the Torah stress "va'Ye'aser *Lo* Hashem, teaching us that Hashem answered *his* prayers and not hers?

(c) Why were the Avos (and the Imahos) sterile?

(d) Why does the Torah use the Lashon "va'Ye'tar" and "ve'Ye'asar" (whose root is 'Asar' - a pitch-fork) by the Tefilah of Yitzchak?

(a) What does Rebbi Ami learn from the Pasuk in Yeshayah "Habitu el *Tzur Chutzavtem* ve'el *Bor Nukartem"*? How do we now that that Pasuk refers to Avraham and Sarah?

(b) Rav Nachman Amar Rabah bar Avuhah disagrees.
What does *he* learn from the Pasuk in Lech-Lecha "va'Tehi Sarai Akarah *Ein Lah Valad"*?

6)

(a) Rav Yehudah Brei de'Rav Shmuel bar Shilas says in the name of Rav that the ten years waiting period in our Mishnah is not relevant nowadays.
How long does *he* advocate waiting before taking action? Why is that?

(b) Rabah (this should probably read 'Rava') Amar Rav Nachman says three P'kidos.
What does he mean?

(c) On what grounds does Rabah refute the above theories? What does he learn from the Pasuk in Tehilim "Yemei Sh'noseinu Bahem Shiv'im Shanah"?

(a) The Beraisa said earlier that the woman nevertheless receives her Kesubah, because it is probably the man himself who was not worthy to have children from her.
How do we know that it is not due to the unworthiness of the woman?

(b) In view of our Mishnah, which advocates that the man marries a second wife, in the hope that he merits having children from *her*, how do we justify Rav Aba bar Zavda, who told the Rabbanan that he did not intend to marry again because, had he merited, he would have had children from his first wife?

(c) What did Rav Aba bar Zavda, Rav Gidel, Rav Chelbo and Rav Sheishes have in common? How many other Chachamim were affected in the same way?

(d) What did Rav Acha bar Ya'akov mean when he quoted the Pasuk "ha'Chochmah Techayeh Ba'alehah" in connection with himself?

9)

(a) What does Raban Shimon ben Gamliel say (with regard to a third son who died as a result of the Milah)?

(b) We have a problem with a Beraisa which inverts the two opinions. We try to resolve the problem, by citing Rebbi Chiya bar Aba quoting Rebbi Yochanan, who relates how, at the end of his life, Raban Shimon ben Gamliel forbade the circumcision of the son of a fourth sister, after a son from each sister had died as a result of the Milah.
What can we prove from there?

(c) How do we know that, had they asked him earlier, he would not have permitted the third son to be circumcised?

(d) How do we nevertheless refute the proof from there? What else might Rebbi Chiya bar Aba have been coming to teach us?

(a) What important Halachah can we learn from the principle 'Achyos Mechazkos'?

(b) Rav Yitzchak bar Yosef cited an episode when Rebbi Yochanan permitted the Milah of the son of a third sister, even though the sons of two sisters had previously died on account of the Milah. Abaye commented that Rav Yitzchak bar Yosef was permitting a (Safek) murder and a (Safek) Isur. What did he mean by a Safek Isur?

(c) How do we know that Abaye nevertheless accepted his ruling?

(d) What did Abaye say about Rav Yitzchak bar Yosef ('the red' - as opposed to Rav Avin), that caused Rava to express surprise at his acceptance of his previous testimony of Rebbi Yochanan?

(a) What makes us think that Rebbi and Raban Shimon ben Gamliel confine their Machlokes to Milah, but do not argue by marriage?
What would they then say by marriage?

(b) Then how do we know that they argue by marriage as well?

(c) According to Avimi from Hagrunya quoting Rav Huna, the Chazakah is caused by the physical make-up of the woman.
What does Rav Ashi say?

(d) The difference between the two explanations would be one of two cases; one of them, when the first husband died after the engagement.
What is the other?

(a) Rav Yosef the son of Rava asked his father whether, when Rav Yosef once told him that the Halachah was like Rebbi and another time, like Raban Shimon ben Gamliel, he was pulling his leg.
What did Rava answer him?

(b) Regarding Nisu'in and Malkiyos, he told him, Rav Yosef ruled like S'tam Mishnahs that followed the opinion of Rebbi; by Vestos and Shor ha'Mu'ad, like Raban Shimon ben Gamliel.
What is the case of 'Malkiyos'?

(c) What are the two aspects of the case 'Vestos'?

(d) What is the case of 'Shor ha'Mu'ad'?

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