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1)

(a) What distinction does Rav Yehudah Amar Shmuel make with regard to a hole in the Milah that became stopped-up? When is it Kasher and when is it Pasul?

(b) Rava establishes Shmuel by a hole in the Atarah.
Why could Shmuel not be speaking about a hole in the lower part of the Milah?

(c) How do we know that Shmuel is not speaking by the top part of the Milah?

(d) Using hot barley-bread, how does one check whether the fusion will tear open as a result of the Zera passing through?

(a) We ask why it is necessary to use such extreme measures.
What does this have to do with Ya'akov Avinu?

(b) What alternative method does Abaye suggest?

(c) Rava refutes this because not everyone is like Barzilai ha'Gil'adi. What did he mean by that?

(d) So how do we in fact, test the fusion?

(a) Why does a hole render the person Pasul?

(b) What does the Tana of the Beraisa mean when, after stating that if the hole became stopped-up it is Kasher once more, he adds 'and this is a P'sul that returns to its original Hechsher'? Which kind of P'sul does he mean to preclude?

(c) Rav Idi bar Avin told Abaye that the way to stop-up a hole was to bring a grain of barley, fat and a large ant.
What did he do with each of these? Why did one use a grain of barley rather than a metal implement?

(d) Why would all this not work with a grown-up?

(a) What did Rabah bar Rav Huna say about someone who urinates from two places?

(b) What did his father Rav Huna say about two women who go through the motions of an immoral act together?

(c) What did Rava say about father and son?

(d) Will this conform with Rebbi Elazar, who holds that even an unmarried man who has relations with an unmarried woman, turns her into a Zonah?

(a) What does the Tana of our Mishnah derive from the Pasuk in Ki Seitzei "Lo Yavo P'tzu'a Daka u'K'rus Shafchah *bi'K'hal Hashem*"?

(b) What did they ask Rav Sheishes with regard to a P'tzu'a Daka Kohen?

(c) How did Rav Sheishes resolve their She'eilah from the Beraisa 'P'tzu'a Daka Yisrael Mutar bi'Nesinah'?

(d) How did Rava initially refute Rav Sheishes' proof? Whom did he think the Torah had in mind when it writes in Va'eschanan "Lo Tischatein Bam", and how would that explain why a P'tzu'a Daka is permitted to marry a Nesinah?

(a) How did Rava explain why Chazal permitted a P'tzu'a Daka to marry a Nesinah, when it was pointed out to him that the Tana even permits a Mamzer (who *is* able to have children) to marry one?

(b) What made Rava change his entire interpretation of the Pasuk "Lo Tischatein Bam"?

(c) So what is Rava's conclusion with regard to a P'tzu'a Daka marrying a Nesinah, and a P'tzu'a Daka Kohen marrying a Giyores and a Shifchah Meshuchreres?

(a) What is the problem with the Pasuk in Melachim "va'Yischatein Shlomoh es bas Par'oh"?

(b) To answer that he converted her clashes with what we learned above (on 24b.) that they did not accept converts in the days of David and Shlomoh. How do we resolve this problem?

(c) What other problem remains even assuming that Shlomoh really did convert bas Par'oh?

(d) And how do we know that the 'modern' Egyptians (of those days) were those who had originally lived there?

8)

(a) Rav Papa proves from a Pasuk in Melachim that in fact, Shlomoh did not marry bas Par'oh.
Then why does the Pasuk say "va'Yischatein Shlomoh es bas Par'oh"?

(b) Our Mishnah stated 'P'tzu'a Daka u'K'rus Shafchah Mutarim be'Giyores u'Meshuchreres, ve'Einan Asurin Ela mi'la'Vo be'Kahal'.
Why can we not infer from the first half of the statement that a P'tzu'a Daka is forbidden (to prove Rav Sheishes wrong)?

(a) What Chumra does ...

1. ... an Amoni have over a Mitzri?
2. ... a Mitzri have over an Amoni?

(b) Rebbi Shimon is even more lenient than the Tana Kama with regard to a Mitzri.
What 'Kal va'Chomer' does he make?

(c) What did the Chachamim in the Mishnah reply to him?

(a) When Shaul ha'Melech asked Avner "ben Mi Zeh ha'N'ar?", why could he not have been referring to ...

1. ... David himself?
2. ... to David's father Yishai himself?

(b) Then what was he asking him?

(c) What is the connotation of the name 'Peretz'?

(d) What caused Shaul to ask about David in the first place? What sign of greatness did he see in him?

(a) Do'eg ha'Edomi poured fuel on to the flames.
What did he retort?

(b) What did Avner's reply?

(c) If we Darshen 'Amoni ve'Lo Amonis, Mo'avi ve'Lo Mo'avis', then why do we not also Darshen 'Mamzer ve'Lo Mamzeres'?

(d) So why then, do we not Darshen 'Mitzri ve'Lo Mitzris'?

(a) How did Do'eg attempt to refute the explanation that it is not the way of women to provide food to foreign people outside their land?

(b) Why, at that stage, did the King change his description of David from "Na'ar" to an "Elem"?

(c) What did Amasa ben Ish (alias Yisra he'Yisre'eili) ... do, just as Do'eg was about to pronounce David, Pasul?

(d) Why did the Pasuk in Shmuel 2 give his real name as Yisra he'Yisre'eili, and Divrei ha'Yamim 2, as Yeser ha'Yishme'eili?

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