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3. If this‘son’ strikes his‘father,’ does he incur the death penal-
ty?

In my humble opinion, several further doubts can be
raised:

4. Could Goliath perform yibum with his brother’s widow?

5. If one of the hundred who had intercourse is a Kohen, and
another is a Yisrael, will their ‘child’ be forbidden to marry
a divorcee? Will he be allowed to deliver Birkas Kohanim,
for part of him is not a Kohen?

6. If one of the‘fathers’ is a Kohen, does the child need Pidyon
Haben, or since a Kohen is his partial ‘father’ he is exempt,
in the same way that a gentile’s part ownership of an animal
exempts its offspring from the laws of a firstborn animal?

7. Since we rule that “a father’s mercy is aroused in regard to
his son,” if a father comes secretly to steal from his son, the
son may not kill him, the usual rule “If someone comes to
kill you, kill him first,” being inapplicable here because even
if the son tries to protect his money, his father would never
kill him, as explained in Sanhedrin. (72b) What will the
halachah be when a woman became pregnant from many
men? Do we still say that a partial‘father’ would not kill his
partial ‘son’?

8. The gemara states in maseches Bava Basra (42a) that a
father does not usually object to children of his whom he
is supporting eating what belongs to him. If they eat the
crops of his field for three years, there is therefore no pre-
sumption of ownership. Since we would not have expected
him to protest, his silence in the face of their consumption
furnishes no proof that he sold or gifted his land to them.
Will the same considerations apply to a partial ‘father’ and
‘son’?

9. Because we rule that “A person has his son’s benefit at
heart” the gemara says in Bava Basra (146b) that if a person
drew up a document giving his assets to others and it then

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