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1)

(a) What do we suggest that we learn from the 'Gezeirfah-Shavah' from the Pasuk in Iyov "u'mi'Gez Kivsi Yischamem" and "Reishis Gez Tzoncha"?

(b) What does the Beraisa say with regard to the Pasuk in Shoftim "Lo Sa'avod bi'Vechor Shorecha, ve'Lo Sagoz Bechor Tzonecha"?

(c) What do we ask from there on what we just learned?

(d) And what do we then learn from the Pasuk there ...

1. ... "Titen Lo"?
2. ... "Gez"?

(a) What do we mean when we establish the last D'rashah like Rebbi Yossi?

(b) On what basis do we therefore refute the D'rashah? Why would Rebbi Yossi not preclude the hair of a goat based on "Gez"?

(c) So we cite Rebbi Yehoshua ben Levi.
What does Rebbi Yehoshua ben Levi learn from the Pasuk there "La'amod Leshareis" (which is written next to "Gez Tzoncha")?

(d) And from "Gez" "Gez" (in Iyov) we learn like Tana de'Bei Rebbi Yishmael. What does Tana de'Bei Rebbi Yishmael in a Beraisa learn from "Gez" "Gez"?

(a) A Beraisa precludes the wool that one shears from goats and that one removes from sheep by washing them.
Based on what we learned a little earlier, how do we reconcile this with another Beraisa, which includes the latter in the Din of Reishis ha'Gez?

(b) Another Beraisa learns from the Pasuk in Kedoshim "Leket Ketzircha", 've'Lo Leket Kituf'.
What problem do we have with Rebbi Yossi, who continues 'Ein Leket Ela ha'Ba Machmas Katzir'?

(c) How do we resolve the problem?

(a) How does Rav Acha b'rei de'Rava qualify Rebbi Yossi's ruling?

(b) And he proves it from a Beraisa, where the Tana incorporates uprooting the crops (such as one does in the case of lentils) in the Din of Leket from "Liktzor".
What does he learn from "be'Kutzrecha"?

(c) How does Rav Acha b'rei de'Rava know that the author of the Beraisa is Rebbi Yossi?

(a) Ravina supports Rav Acha b'rei de'Rava from a Mishnah in Pe'ah, where Rebbi Yossi obligates leaving Pe'ah from each row of onions that are growing in between the rows of other vegetables. What do the Rabbanan say?

(b) Why are onions (and garlic) subject to Pe'ah even though other vegetables are not?

(c) What is Rebbi Yossi's reason?

(d) What do we prove from here? Why might we have thought that onions are not subject to Pe'ah, according to Rebbi Yossi?

(a) We have no problem with Beis Shamai, who requires two sheep for the Mitzvah of Reishis ha'Gez, based on the Pasuk in Yeshayah " ... u'Sh'tei Tzon" (as we learned in our Mishnah).
How does Rav Kahana attempt to explain the Pasuk in Shmuel "Chamesh Tzon Asuyos", to negate Beis Shamai's proof from the Pasuk in Yeshayah?

(b) How do we refute the suggestion that "Asuyos" refers to ...

1. ... Reishis ha'Gez and Matanos?
2. ... Bechorah and Matanos?

(c) How does this in turn, also dispel the suggestion that "Asuyos" refers to Reishis ha'Gez and Matanos?

(d) How does Rav Ashi therefore explain Beis Hillel based on the same Pasuk, but with a different interpretation of "Asuyos"?

(a) What does Rebbi Yishmael b'Rebbi Yossi quoting his father, learn from the Pasuk in Mishpatim "ve'Arba Tzon Tachas ha'Seh"?

(b) What advantage does his Pasuk have over the respetive P'sukim of Beis Shamai and Beis Hillel?

(c) What did Rebbi comment on Rebbi Yishmael b'Rebbi Yossi's ruling, based partially on this fact?

(d) Why did Rebbi refer to Rebbi Yossi as 'B'rivi'?

(a) What do we mean when we query Rebbi from Mar's statement "Ein Hachra'ah Shelishis Machra'as"?

(b) Under which circumstances would we rule like a compromise opinion?

(c) So how do we justify Rebbi ruling like Rebbi Yossi, based on a statement by Rebbi Yochanan?

9)

(a) The Chachamim in our Mishnah agree with Rebbi Dosa ben Horkinas who requires five sheep, only instead of each sheep needing to produce a Manah u'Pras, they require only a 'Kol-she'Hein'. Rav describes 'Kol-she'Hein' as a Manah u'Pras.
How does his opinion differ from the opinion of Rebbi Dosa ben Horkinas?

(b) How does Rav qualify his words?

(c) How does Shmuel define 'Kol-she'Hein'? What is the difference between them?

(d) How much of that does one have to give the Kohen?

(a) According to Rebbi Yochanan, 'Kol-she'Hein' means six Sela'im.
How much of that must one give to the Kohen?

(b) What objection does Ula Amar Rebbi Elazar raise to the opinion o Rebbi Yochanan (as well as to those of Rav and Shmuel)?

(c) What do we mean when we state that we have no problem with Rav and Rebbi Yochanan, only with Shmuel and Rebbi Elazar? What is the problem?

(a) We counter this with a statement of Rav and Shmuel, who both say that Reishis ha'Gez requires one sixtieth.
What problem does this create even with Rav? What will the maximum number of Sela'im that one will now be required to give according to Rav?

(b) We deal with the problem by quoting a statement by Rav and Shmuel.
How did Rav and Shmuel establish the Mishnah's ruling to give at least five Sela'im?

(c) To which two other Mitzvos, besides Reishis ha'Gez, do Rav and Shmuel ascribe a Shi'ur of Shishim?

(a) What Shi'ur does the Mishnah in T'rumos ascribe to Terumah (regarding a generous person)?

(b) What Kashya does this pose on Rav and Shmuel?

(c) On what basis do we reject the suggestion that Rav and Shmuel are referring to the Torah Shi'ur, and the Mishnah in T'rumos to the Shi'ur de'Rabbanan? What did Shmuel say that negates this?

(d) In view of Shmuel's latter statement, how do we explain the discrepancy between Rav and Shmuel on the one hand, and the Mishnah in T'rumos on the other?

(a) In view of the Mishnah in Pe'ah ...

1. ... 'Eilu Devarim she'Ein Lahem Shi'ur, ha'Pe'ah ... ', how can Rav and Shmuel include Pe'ah in their list?
2. ... 'Ein Pochsin le'Pe'ah mi'Shishim, Af-al-Pi she'Amru ha'Pe'ah Ein Lah Shi'ur', what are Rav and Shmuel coming to teach us?

(b) Why does the Mishnah in Pe'ah not include Terumah in its list of things that have no Shi'ur min ha'Torah?

(c) What does the Tosefta, by way of hint, learn from the Pasuk in Matos (in connection with the tax that the people had to give the Levi'im) "Tikach Echad min ha'Chamishim"?

(d) And what hint lies in the Pasuk in Yechezkel "ve'Shishisam ha'Eifah me'Chomer ha'Chitim"?

(a) What did Isi bar Hini answer Rebbi Yochanan, when the latter instructed him to change the text (of our Mishnah) that he was teaching his son, from 'Recheilim' to 'Recheilos'?

(b) What did Rebbi Yochanan reply to that?

(c) He was upset that Isi bar Hini referred to the Rosh Yeshivah in Bavel as Aba Aricha.
What ought he to have called him?

(d) Why did Rebbi Yochanan hold Rav in such high esteem?

(a) What did Isi comment, when in reply to his question, Rebbi Yochanan gave the minimum of the wool that is Chayav Reishis ha'Gez as sixty Sela'im?

(b) What did Rebbi Yochanan mean when he responded with 'Im Kein, Mah Bein Li va'Lach'?

(c) How does Rebbi Yochanan interpret 'Kol she'Hein' (even though he did not answer Isi directly)?

(d) When Rav Dimi arrived in Bavel from Eretz Yisrael, he quoted Rav as giving the Shi'ur as sixty Sa'ah (like Shmuel earlier).
What did he quote in the name of Rebbi Yochanan Mishum Rebbi Yanai?

(a) What did Abaye mean when he commented on Rav Dimi's statement 'Anchas Lan Chada, ve'Akshas Lan Chada'?

(b) Why did he see no discrepancy between Rav Dimi's presentation of Rebbi Yochanan and Rebbi Yochanan's previous ruling?

(c) What is the discrepancy between the two statements of Rav 'Manah u'P'ras' and 'Shishim'?

(d) How do we resolve it?

(a) To prove that there is such a thing as a Manah of forty Sa'ah, we cite a Beraisa. The Tana declares Tahor a new leather flask, which still requires stitching, even though the unstitched section will not allow a pomegranate to fall out.
Why is that?

(b) Why will the same flask be subject to Tum'ah, in a case where a finished flask tears, but not sufficient to allow a pomegranate to fall out? Why the difference?

(c) Why does Rebbi Eliezer ben Ya'akov disagree with the Tana Kama on principle? How does he gauge a tear in a leather flask?

(d) What size ball of wool will have to be able to fall through the hole for the flask to be Tahor, according to him?

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