According to H2, why does pregnancy disqualify the daughter of a priest from partaking of terumah?
Leviticus 22:13 permits her return 'as in her maidenhood.' Rashi (Yevamot 67b) explains that a pregnant woman is excluded because she does not resemble a maiden — the scriptural basis cited in H2.
Question 2
After the death of her Israelite husband, for how many days may a widowed daughter of a priest continue partaking of terumah before a potential pregnancy becomes legally significant?
H3 states she may partake for 40 days because throughout that period the embryo is considered 'mere water' and not yet a legally significant fetus. If pregnancy is later recognized, her actions are objectionable only from day 41 onward.
Question 3
In H6, what specific condition must be met for a yavam who is a priest to fully entitle his yevamah to partake of terumah?
H6 rules that even though partial or forced relations legally acquire the yevamah, she is not entitled to terumah until the yavam completes intercourse with her consent — unless she was already partaking of terumah during her first marriage.
Question 4
Why may the daughter of an Israelite who marries a deaf-mute priest NOT partake of terumah (H9)?
H9 explains that a deaf-mute priest cannot effect a Scripturally valid acquisition of a wife, and the Rabbinic ordinance enabling his marriage does not have the power to override Scriptural requirements for terumah entitlement.
Question 5
According to H15, when is a sotah married to a priest permanently forbidden from terumah with no possibility of remedy?
H15 rules that if the husband dies before she drinks, or she falls into the category of women absolved from drinking (and forfeits her ketubah), the sotah test can never be administered and her status can never be cleared — she is forbidden from terumah forever.