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1)

(a) In spite of the Beraisa that we just discussed, what does Rav Ashi learn from the fact that "al Yadechah" is written with an extra 'Hey'? What is the acronym of "Yadechah" (with a 'Hey')?

(b) How else might we explain "Yadechah" with a 'Hey'?

(c) Rebbi Aba asked him how he knew not to Darshen "Yadchah she'be'Ko'ach".
What did he reply?

(d) This is actually the opinion of the Tana Kama in a Beraisa.
What does Acheirim learn from "Yadechah"? What is a 'Giddy'?

(e) Acheirim repeats his opinion in another Beraisa too.
What does the Tana Kama there say about someone who has no left arm at all?

(a) What does the Beraisa say about a left-handed person?

(b) How do we reconcile this with another Beraisa which requires him to wear his Tefilin on the same arm as everybody else?

(c) We learned in a Beraisa of de'Bei Menasheh that "al Yadechah" means on the Kibores.
What does that mean?

(d) And "bein Einecha" he explains as 'on the skull'.
How does de'bei Rebbi Yanai interpret this?

(a) What was Rebbi's reaction to P'limu's She'eilah, on which head someone with two heads should wear Tefilin (see Keren Orah)?

(b) Why did he react in that way?

(c) What happened just at that moment?

(a) What She'eilah did the father come to ask Rebbi?

(b) The She'eilah was solved by a Beraisa cited by that old man.
What does the Beraisa say?

(c) How much must the father of twins pay the Kohen as Pidyon ha'Ben?

(d) Then why is he Chayav to pay ten Sela'im in this case?

(a) What does the Beraisa cited by Rami bar Chama learn from the word "Ach" in the Pasuk in Korach "Ach Padoh Sifdeh es Bechor ha'Adam"?

(b) Bearing in mind that the Torah only requires the redemption of a baby who has survived thirty days to be redeemed, why might we have thought otherwise?

(c) What problem does this Beraisa create with our current ruling?

(d) How do we reconcile the two?

6)

(a) From where does the Tana Kama of the Beraisa learn that "al Yadecha" means on the arm and not on the hand?

(b) According to Rebbi Eliezer, this is not necessary.
How does he learn it from the preceding words "Ve'hayah Lecha le'Os"?

(c) And how does Rebbi Yitzchak learn it from the Pasuk "Ve'samtem es Devarai Eileh al Levavchem ... u'Keshartem"?

(d) How did Rebbi Chiya b'rei de'Rav Ivya therefore arrange his Tefilin?

(a) When Rav Ashi was sitting in front of Ameimar, he noticed that the latter's shirt-sleeve was torn.
Why was that?

(b) As a result of the tear, Ameimar's Tefilin shel Yad were visible.
What did he reply, when Rav Ashi queried him from "Ve'hayu Lecha le'Os", 've'Lo la'Acheirim le'Os'?

(c) "bein Einechem" implies literally 'between the eyes'.
From which Gezeirah-Shavah does the Tana Kama in the Beraisa learn that the Tefilin shel Rosh must be worn above the forehead?

(d) According to Rebbi Yehudah, this is not necessary, because he learns it from the Hekesh to Tefilin shel Yad.
What does he mean when he says 'Mah Lehalan be'Makom ha'Ra'uy Litamei be'Nega Echad ... '? In what way does between the eyes differ from the head in this regard?

(a) The Tana Kama in our Mishnah considers the four Tzitzis to be one Mitzvah; Rebbi Yishmael considers them four.
What is the basis of the Kashya 'Mai Beineihu'?

(b) And what does ...

1. ... Rav Yosef mean when he answers 'Sadin be'Tzitzis Ika Beinaihu'?
2. ... Rava bar Ahina mean when he answers 'Talis Ba'alas Chameish Ika Beinaihu'?

(c) According to Ravina, they argue over a statement of Rav Huna.
What did Rav Huna say about someone who walks into the street on Shabbos wearing a Talis that has Tzitzis which are not Kasher?

(d) What does each Tana now hold?

(a) What does Rav Shisha b'rei de'Rav Idi say about someone who cuts a corner of his garment (turning it into a five-cornered garment, instead of a four-cornered one), in order to exempt it from Tzitzis?

(b) In a similar ruling, Rav Mesharshaya states that someone who folds the corners of his garment and ties or glues them to the garment, has achieved nothing. The garment remains Chayav Tzitzis.
Why is that?

(c) How else might we explain the expression 'Hai Ma'an de'Tzayreih li'Gelimeih'?

(d) We support this ruling with a Mishnah in Keilim.
What does the Mishnah say about leather flasks which became receptacles by tying all four ends together?

(a) On what grounds does the Tana in Keilim preclude Arabian flasks from the previous ruling?

(b) What would one have to do for (non-Arabian) flasks to be subject to Tum'ah?

(c) Rav Dimi from Neherda'a maintains that even stitching the ends of the garment will not be effective in our case.
Why is that?

(d) What problem do we now have with our second explanation of 'Hai Ma'an de'Tzayreih li'Gelimeih' (that he folded the garment, stitched it and attached Tzitzis) based on a Beraisa in 'ha'Techeiles'?

12)

(a) What did Ravina do when, following Mar bar Rav Ashi one Shabbos Chol-ha'Mo'ed, he noticed that one of his Tzitziyos was torn?

(b) What was the problem anyway, seeing as according to Rebbi Yishmael, one is permitted to go out with three Tzitziyos on Shabbos?

(c) How did Ravina later justify his silence to Mar bar Rav Ashi?

(d) What did Mar bar Rav Ashi retort? Why did he quote Rav bar Sh'va, who had cited the Pasuk "Lo Sasur" in front of Rav Kahana?

(a) In the second Lashon, Ravina informed Mar bar Rav Ashi immediately.
What was Mar bar Ashi's reaction?

(b) What did Ravina reply? How did he justify what he did?

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