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1)

(a) Rav Sheishes proves Rav Chisda's interpretation of Rav (that one acquires a Chareshes only partially, and a Ketanah completely, but mi'Safek) from a Beraisa. The Tana says that if two brothers are married to two orphan sisters, one a Ketanah, and the other, a Chareshes, and the husband of the Ketanah dies, the Chareshes goes out with a Get (because of the Safek Zikah of the Ketanah).
What happens then to the Ketanah?

(b) Should the husband of the Chareshes die, the Ketanah goes out with a Get (because she may be Achos Zekukaso).
What happens to the Chareshes?

(c) What does he do if, in the latter case, he performed Yibum with the Chareshes?

(d) How does Rav Sheishes prove Rav Chisda's interpretation of Rav to be correct from the fact that, in the latter case, the Chareshes goes free with a Get? What would the Din be if we reversed the mechanics of a Ketanah and a Yevamah?

(a) We try to reject Rav Sheishes' proof by establishing the Beraisa like Rebbi Nechemyah.
What does Rebbi Nechemyah say regarding a Bi'ah Pesulah?

(b) The Seifa of the Beraisa states that if someone who is married to two orphans, one of them, a Ketanah and the other, a Chareshes, dies, and the Yavam made Yibum first with the Ketanah and then he or his brother performed Yibum with the Chareshes, both Yevamos are now forbidden to him.
Why is the Ketanah forbidden to the Yavam? Either he acquired her as a Yevamah or as a wife, as we explained earlier?

(c) He must now give the Chareshes a Get.
What happens to the Ketanah?

(d) According to the Rabbanan, he cannot perform Bi'ah because of a decree in case he performs Bi'ah with the Yevamah first (as we just explained). What will be the problem in establishing the Mishnah like Rebbi Nechemyah, and reversing the mechanics of a Ketanah and a Chareshes (like we tried to explain in the Reisha)?

(a) We have now proved from the Seifa of the Beraisa that the author cannot be Rebbi Nechemyah, in which case the Reisha is a proof for Rav Chisda's interpretation of Rav.
What do we try to extrapolate from the Reisha 'Im Ba al ha'Chareshes, Nosen Lah Get ve'Hutrah' in a further attempt to prove the author must be the Rabbanan, and not Rebbi Nechemyah?

(b) On what grounds do we reject this proof? Why does the Tana tell us this specifically by a Chareshes, and not by a Ketanah?

4)

(a) Someone was married to two orphan Ketanos died, and the Yavam first performed Yibum with one of them, and then he or his brother performed Yibum with the other one.
Is the first Yavam permitted to remain with his Yevamah?

(b) Will the same apply in the equivalent case if ...

1. ... the two Yevamos were Charashos?
2. ... the first Yevamah was a Ketanah and the second one, a Chareshes?
3. ... the first Yevamah was a Chareshes, and the second one, a Ketanah?

(c) In a parallel case where the first Yevamah was a Pikachas and the second one, a Chareshes, the latter does not forbid the former on the Yavam, whereas if the first Yevamah was the Chareshes, the subsequent Yibum of the Pikachas would forbid the Chareshes on the Yavam. And the same will apply if the two Yevamos were a Gedolah and a Ketanah.
What does Rebbi Eliezer say in the latter case?

1. ... above in the Mishnah on 109a., why do they find it necessary to repeat the ruling here?
2. ... here, why do they find it necessary to repeat the ruling there?

(a) What is a Yavam Katan obligated to do if he performed Yibum with a ...

1. ... Yevamah Ketanah?
2. ... Yevamah Gedolah?

(b) If a Yevamah claims within thirty days that the Yavam did not yet perform Yibum with her, we force the Yavam to perform Chalitzah.
Since this is because she is believed during that period, why do we not give him the option of performing Yibum?

(c) Why do we believe her in the first place?

(d) What if she makes the same claim *after* thirty days?

(a) In which case do we force him to perform Chalitzah even after twelve months?

(b) If a woman makes a Neder during her husband's life-time not to have any benefit from her Yavam, then, when her husband dies, we force the Yavam to perform Chalitzah with her.
In which two cases will we only request this of him, but not force him? Why is that?

(a) Why, according to Rebbi Meir, is a Katan or a Ketanah forbidden to perform Yibum with the Yavam or the Yevamah respectively?

(b) How do we initially try and reconcile Rebbi Meir with our Mishnah, which permits a Katan who performed Yibum with a Ketanah to remain with her?

(c) We then try and reconcile him with the Seifa, which even permits a Yavam who performed Yibum with a *Gedolah* to remain with her.
On what grounds do we permit it even accorsding to Rebbi Meir?

(d) And on what grounds do we reject this contention? So who is the author of our Mishnah?

(a) We ask why the Yibum of a Katan with a Gedolah should not be forbidden because he cannot have children, and the Torah writes "Lehakim le'Achiv Sheim" (see Maharsha).
How does Abaye answer the Kashya by citing the Pasuk "Yevamah Yavo Alehah"? What does he learn from there?

(b) Rava tries to answer the Kashya with a S'vara.
Which S'vara?

(c) He bases his S'vara on a statement of Rav Yehudah Amar Rav.
What does he say? How does this statement support his own ruling?

(d) So how does Rava finally answer the Kashya (from "Lehakim le'Achiv Sheim"s) from the Pasuk "Ki Yeishvu Achim Yachdav"?

(a) According to Rebbi Meir, a man is believed with Ta'anas Besulim up to thirty days.
What is Ta'anas Besulim?

(b) What does Rebbi Yossi say?

(c) How does Rabah reconcile Rebbi Yossi with our Mishnah that gives a thirty day leeway before one is not believed?

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