Previous daf

1)

(a) Our Mishnah lists 'Onso u'Sefeiko ve'Shichvas-Zar'o', which are Tamei once he is already a Zav.
How does Rava define 'S'feiko' (other than a Safek whether he had a sighting [of Zivus] or not)?

(b) When the Tana mentions 'Shichvas-Zar'o', why can he not be referring to Tum'as Maga?

(c) And why do we initially think that he cannot be referring to Tum'as Masa either? What does Rebbi Yehoshua say?

(d) And what does Rebbi Eliezer hold?

(a) Rav Ada bar Ahavah therefore connects our Mishnah with the Mishnah in Zavin.
What does the Tana there say with regard to someone who sees Zivus within twenty-four hours of Keri?

(b) What does Rav Ada therefore mean when he says 'Lomar she'Ein Tolin Bah'?

(c) How does ...

1. ... Rav Papa attempt to explain this logically? What is the reasoning behind the Mishnah in Zavin?
2. ... Rava prove Rav Papa (and Rav Ada bar Ahavah) wrong from the very same Mishnah in Zavin with regard to the Din of a Ger she'Nisgayer? What does he mean when he adds 'Ein Lecha Choli Gadol mi'Zeh'?

(d) So why *does* Keri preclude Zivus? What do we learn from the Pasuk in Ki-Seitzei "ve'Hayah Lifnos Erev Yirchatz ba'Mayim"?

(a) So in which regard does Rava finally establish 'Shichvas-Zar'o' in our Mishnah?

(b) The Tana Kama of a Beraisa is Metamei the Shichvas-Zera of a Zav be'Masa within twenty-four hours.
What does Rebbi Yossi say?

(c) Why did Rava not cite the Mishnah in Keilim which specifically lists the Shichvas-Zera of a Zav among the things that are Metamei be'Masa?

(a) Rebbi Yossi and the Tana Kama argue over Shmuel, who points out an apparent contradiction between the Pesukim in Ki Seitzei "Ki Yih'yeh B'cha Ish Asher Lo Yih'yeh Tahor (because he is a Zav) ... Mikreh Laylah" and "ve'Hayah Lifnos Erev Yirchatz ba'Mayim".
Which contradiction?

(b) How does Rava now explain the Machlokes?

(c) How will ...

1. ... the Chachamim explain the Pasuk "Mikreh Laylah"?
2. ... Rebbi Yossi explain the Pasuk "ve'Hayah Lifnos Erev ... "?

(a) What is Rebbi Nehora'i's source for saying that Shmuel was a Nazir from birth?

(b) How does Rebbi Yossi want to explain the Pasuk "u'Morah La Ya'aleh al Rosho"?

(c) How does Rebbi Nehora'i disprove Rebbi Yossi?

6)

(a) What did Rav and Rav Huna mean when they advised their respective sons Chiya and Rabah 'Chatof u'B'rich'?

(b) What did Rebbi Yossi say in a Beraisa clashing that seems to clash with this idea?

(c) How did Rebbi Nehora'i substantiate Rebbi Yossi's opinion?

(d) So we conclude that Rav and Rav Huna follow the opinion of the Tana in another Beraisa.
What does he say?

On to Sotah