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1)

(a) According to Rav Bibi Amar Resh Lakish, Rebbi Shimon and the Rabbanan argue specifically by grains of wheat, but by flour, even Rebbi Shimon will agree that the Shiur is a ke'Zayis.
What does Rebbi Yirmiyah Amar Resh Lakish say?

(b) Whose opinion do we attempt to corroborate by inference, from Rebbi Shimon in our Mishnah, who said to the Rabbanan 'Af Chitah Achas ke'Biryasah'?
What do we extrapolate from there?

(c) How do we refute the proof for Rav Bibi's opinion from there? What might Rebbi Shimon have been saying to the Rabbanan?

(d) What did the Rabbanan then reply?

3)

(a) What does our Mishnah say about a Kohen who eats Bikurim before having read the Parshah, Kodshei Kodshim outside the hangings of the Azarah (in the time of the Mishkan), and even a Yisrael who eats Kodshim Kalim or Ma'aser Sheini outside the walls of Yerushalayim? What do these three cases have in common?

(b) What is the difference between someone who breaks a bone of a Tahor Pesach on the one hand, and who either leaves over part of a Tahor Pesach or who breaks a bone of a Tamei one, on the other?

(c) For which three reasons might someone who leaves over part of a Tahor Pesach be Patur from Malkos?

(d) According to Rebbi Yehudah, someone who takes a mother bird together with its young receives Malkos and does not need to send the mother away; whereas according to the Chachamim, he sends away the mother, and is Patur from Malkos.
What is the basis of their Machlokes?

(a) Rabah bar bar Chanah establishes the author of our Mishnah (that reading the Parshah of Bikurim is crucial to the Mitzvah) as Rebbi Akiva S'timta'ah. What does 'S'timta'ah' mean?

(b) What do the Rabbanan hold?

(c) The Tana who specifically holds that reading is crucial is Rebbi Shimon.
Why did Rebbi Yochanan not establish *him* as the author of our Mishnah?

(a) In the Pasuk in Re'ei "Lo Suchal Le'echol bi'She'arecha Ma'asar Degancha ... ", how does Rebbi Shimon in a Beraisa, interpret "u'Serumas Yadecha" (the last item in the Pasuk)?

(b) Why does he decline to interpret it as the prohibition of eating Bikurim outside the walls of Yerushalayim (which the Pasuk is basically talking about)?

(c) Then what *is* the Pasuk referring to?

(d) The Pasuk ends with "ve'Nidvosecha u'Serumas Yadecha", and Rebbi Shimon interprets "Nidvosecha" as Todah and Shelamim. If, by the same logic as we just applied to Bikurim, we do not require a Pasuk to forbid eating them outside the walls of Yerushalayim, then what is the Pasuk coming to prohibit?

(a) The Pasuk "u'Vechoros ... " (mentioned immediately after Ma'aser Sheini) is not needed to teach us Chutz le'Chomah (because we learn it 'Kal va'Chomer' from Ma'aser) or for eating them before the Zerikas ha'Dam ('Kal va'Chomer' from Shelamim).
Then what is it coming to teach us?

(b) ... "Bekarcha ve'Tzoncha" comes to include Chatas ve'Asham, says Rebbi Shimon. Seeing as, following the same pattern, no Pasuk is needed for Chutz le'Chomah, Lifnei Zerikah, or even to forbid a Zar from eating them after Zerikah, what is the Pasuk coming to forbid?

(c) What does Rebbi Shimon finally learn from "Nedarecha", which he says, refers to Olah?

(d) What do Todah and Shelamim, Chatas, Asham and Olah all have in common, besides the fact that they are all included in the La'av of Chutz le'Chomah?

7)

(a) What did Rava say about Rebbi Shimon?

(b) Rebbi Shimon learned Bikurim from Ma'aser with a 'Kal va'Chomer' because Bikurim are forbidden to Zarim (which Ma'aser is not).
What is the Chumra of ...

1. ... Todah and Shelamim over Ma'aser?
2. ... Bechor over Todah and Shelamim?
3. ... Chatas and Asham over Bechor?
4. ... Olah over Chatas ve'Asham?

(c) Rava asks a Pircha on each of these 'Kal va'Chomers. Ma'aser is more stringent that Bikurim inasmuch as it Asur to an Onan (which Bikurim are not).
What is the stringency of ...

1. ... Ma'aser over Todah and Shelamim?
2. ... Todah and Shelamim over Bechor?
3. ... Bechor over Chatas and Asham?
4. ... Chatas ve'Asham over Olah?

(d) In what way are all the Korbanos more stringent than Olah?

(a) In this way, all the 'Kal va'Chomers' of Rebbi Shimon fall away.
Why, in that case, did Rava praise Rebbi Shimon?

(b) What, for example, would be the problem, to begin the D'rashah with Bechor, which the Torah mentions first after Ma'aser?

(c) What is the basic problem with Rebbi Shimon applying the concept of 'Kal va'Chomer' altogether?

(d) Why do we not answer that Rebbi Shimon holds like Rebbi Yitzchak, who holds 'Onshin min ha'Din'?

(a) So Rava establishes Rebbi Shimon to mean 'Isura be'Alma' (but no Malkos).
What does Rava himself say about a Zar who eats a piece of Olah before the Zerikah outside the walls of Yerushalayim?

(b) Why *five*?

(c) How do we initially resolve the apparent discrepancy in Rava's own words?

(d) What do we ask on this from our Mishnah?

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