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1)

(a) What did the Giv'onim reply when David offered them to name their compensation?

(b) King David rejected them because of the three basic Midos that distinguish Yisrael from the other nations, and which they did not posses. What are the three Midos?

(c) He derived mercy from the Pasuk in Re'ei "ve'Nasan Lecha Rachamim ve'Richamcha ve'Hirbecha".
What did he derive from the Pasuk (said at Matan Torah) "Lema'an Tihyeh Yir'aso al Peneichem"?

(d) From which Pasuk did he derive the Midah of kindness?

(a) Who was Ritzpah bas Ayah? How many of her sons were hanged?

(b) The other five were sons of Michal bas Shaul (see Rashi in Shmuel 2, 21:8). On what basis did he pick those seven?

(a) David took pity on Mefivoshes, Yehonasan's son.
We first suggest that the Aron chose him, and that, following David's Tefilah, it rejected him. On what grounds do we refute that suggestion?

(b) So when did David really Daven for him?

(a) How do we reconcile ...

1. ... the death of Shaul's descendants (who were innocent) with the Pasuk in Ki Seitzei "Lo Yumsu Avos al Banim"?
2. ... the Pasuk informing us that Ritzpah bas Ayah covered the corpses with sacks to protect them from the vultures from the beginning of the harvest season until the rain season, with the Pasuk in Ki- Seitzei "Lo Salin es Nivlaso al ha'Eitz"?

(b) What would people passing by now say?

(c) How many converts joined the ranks of K'lal Yisrael as a result of the great Kidush Hashem?

(a) How do we know that the seventy thousand porters and eighty thousand miners were not born Jews?

(b) On what grounds do we refute the proof from there that the hundred and eighty thousand workers must have been the converts mentioned above? Who else might they have been?

(c) So from where *do* we know that a hundred and fifty thousand gentiles converted at that time?

(a) Who is meant by the "Chotev Eitzecha ad Sho'eiv Meimecha" (in Nitzavim)?

(b) Then how can Rav Chana bar Ada (on the previous Amud) say that David was the one to decree on the Nesinim (alias the Giv'onim)?

(c) And how do we reconcile this with the Pasuk in Yehoshua, which explicitly states that Yehoshua decreed on them?

7)

(a) What was Rebbi response when they made plans to remove the decree from the Nesinim?

(b) Rebbi Chiya bar Aba quoting Rebbi Yochanan disagrees.
What did *he* mean when said that the portion that belongs to the community is always forbidden?

(c) And what did he say about the portion of the Mizbei'ach?"

(a) Rebbi Yehoshua did not know how to reconcile the two seemingly contradictory statements: on the one hand, that a Sasris needs to perform Chalitzah when his brother dies, and that his wife requires Chalitzah after his death; on the other, that in neither case, is Chalitzah required. Both Rebbi Akiva and Rebbi Eliezer differentiate between a S'ris Adam and a S'ris Chamah. Rebbi Akiva maintains that a S'ris Adam requires Chalitzah, a S'ris Chamah does not.
Why is that?

(b) What does Rebbi Eliezer say?

(c) What testimony did Rebbi Yehoshua ben Beseira give about the wife of ben Megusas (a S'ris Adam) in support of the opinion of Rebbi Akiva? Where did ben Megusas live?

(a) What does our Tana rule with regard to a S'ris and an Aylonis?

(b) What is the difference between a Saris who performed Chalitzah (or an Aylonis with whom the brothers performed Chalitzah), and one who performed Yibum (or with whom the brothers performed Yibum)?

(c) What is the problem with Rebbi Akiva (specifically) requiring a S'ris Adam to make Chalitzah?

(a) So Rebbi Ami establishes Rebbi Akiva when the Saris' brother married a Giyores.
How does that answer the question?

(b) If Rebbi Akiva really permits even Yibum, as we go on to say, why does he say 'Choltzin'?

(c) And why does Rebbi Yehoshua say 'Choltzin' (and not 'Meyabmin')?

(d) How do we prove that Rebbi Akiva does indeed permit even Yibum?

(a) Who is the author of the Beraisa which permits a P'tzu'a Daka ... a S'ris Adam and a Zakein to perform Yibum?

(b) Does it make any difference whether *he* dies and his brothers perform Chalitzah or Yibum with *his* wife, or whether *his brothers* die and he performs Chalitzah or Yibum with *their* wives?

(c) When the Beraisa concludes 've'Asur le'Kayman Mishum she'Ne'emar "Lo Yavo P'tzu'a Daka ... bi'K'hal Hashem", which of the cases listed in the Beraisa does it not include?

(d) How does Rabah use this Beraisa to prove Rebbi Ami's interpretation of Rebbi Akiva (in 10a.) wrong?

(a) So Rabah establishes Rebbi Akiva when the Yevamah fell to Yibum before the brother became a Saris. Rav Yosef objects to this explanation however, based on a ruling of Raban Gamliel in Perek Beis Shamai.
What is his objection? What does Raban Gamliel say?

(b) So how does Rav Yosef establish Rebbi Akiva, even when his brother did not marry a Giyores and even if he became a S'ris Adam before his brother died?

(c) How does Rava deal with the problem: that even if a S'ris Adam was fit to have children beforehand, seeing as now he is not, we ought to apply the Pasuk "le'Hakim le'Achiv Sheim"?

(d) How will Rebbi Eliezer, who does not contend with the fact that the Saris was previously fit to have children, then explain why everyone does not die a Saris?

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