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1)

(a) What did Rav testify about his own participation in Rebbi's Beis-Din in a case where a Sikrikun took somebody's field?

(b) How does Rabah B'rei de'Rava (or Rebbi Hillel B'rei de'Rebbi Valas) reconcile this with our Mishnah 'Maschilin min ha'Gadol'?

(c) What does Rabah B'rei de'Rava (or Rebbi Hillel B'rei de'Rebbi Valas) also say about Moshe and Rebbi? What did they have in common?

(d) What common answer do we give to explain why Yehoshua, Pinchas and Shmuel are not included in the list?

(a) But Shmuel died during Shaul's reign, we ask, and so did Ira ha'Ya'iri (David's equal), and Shimi ben Geira (whom Shlomoh killed), and Shevna (who were on a par with Shlomoh and Chizkiyah respectively).
What do we answer?

(b) Why does Rabah B'rei de'Rava not include Ezra in his list?

(c) Rav Ada bar Ahavah said the same about Rebbi and Rav Ashi, as Rabah Brei de'Rava about Moshe and Rebbi.
How do we refute the suggestion that Rav Huna bar Nasan was equal to Rav Ashi (in greatness)?

(a) What does Rav Acha bar Papa learn from the Pasuk in Mishpatim "Lo Sa'aneh al Riv"? Why does he read the word as "Rav"?

(b) How does Rabah bar bar Chanah learn this from David Hamelech's treatment of Naval Hakarmeli?

(a) What does Rav say about a Rebbe and Talmid ruling in Diynei Nefashos?

(b) What does the Beraisa say about a father and a son or a Rebbe and a Talmid, in matters of ...

1. ... Taharos and Teme'os?
2. ... Diynei Mamonos, Nefashos and Diynei Makos, Kidush ha'Chodesh and Ibur Shanah?

(c) What is the reason for this distinction?

(a) How do we resolve Rav with the Beraisa? What do Rav's disciples Rav Kahana and Rav Asi have to do with it?

(b) How do we prove that?

6)

(a) Which is the only one of the ten distinctions between Diynei Mamonos and Diynei Nefashos which pertains to an ox that killed a person and which must be stoned?

(b) Why is that?

(c) What does Rav Acha bar Papa learn from the Pasuk in Mishpatim "Lo Sateh Mishpat Evyoncha be'Rivo"?

(d) What is the logic behind this distinction?

(a) What is strange about the Kashya 'Asarah!', Ha Tish'ah Havu?'

(b) What do we mean when we answer that 'Ein ha'Kol Kesherin la'Dun' is synonymous with twenty-three? What makes them synonymous?

(c) And we answer by inserting another case which the Tana omitted.
What is it? Which other three people are disqualified from sitting on a Sanhedrin of twenty-three?

(d) Which fourth person does Rebbi Yehudah add to this list?

(a) In which case are all of the above permitted (perhaps even encouraged) to sit?

(b) What is the source for this?

(a) We learned in our Mishnah 'ha'Kol Kesherin La'dun Diynei Mamonos'.
How does Rav Yehudah explain 'ha'Kol'? What does it come to include?

(b) We already cited the Mishnah in Nidah ' ... ve'Yesh Ra'uy La'dun Diynei Mamonos ve'Ein Ra'uy La'dun Diynei Nefashos'.
How does Rav Yehudah explain 'ha'Kol' there?

(c) Seeing as we do not need two Mishnayos to teach us the same thing, how do we amend one of them? What do we include besides Mamzer?

(d) Having included ...

1. ... a Ger, why does the Tana need to add a Mamzer?
2. ... a Mamzer, why does he need to add a Ger?

(a) What does the Beraisa quoted by Rav Yosef learn (initially) from the Pasuk in Shir ha'Shirim "Kulach Yafah Raya'si, u'Mum Ein Bach"?

(b) What makes us amend that source ...

1. ... to the Pasuk in Beha'aloscha "ve'Hisyatzvu Sham Imach", quoted by Rav Acha bar Ya'akov?
2. ... from the Pasuk in Beha'aloscha to the Pasuk in Yisro "ve'Nas'u Itach", quoted by Rav Nachman bar Yitzchak?

(a) What does our Mishnah mean when it describes the way the Sanhedrin sat as 'ka'Chatzi Goren Agulah'? Which Sanhedrin is the Tana referring to?

(b) Why did they sit like that?

(c) Why did they not then sit in a full circle?

(a) According to the Tana Kama, two Sofrim stood in front of the Dayanim.
What did each of them write?

(b) Rebbi Yehudah disagrees.
Why?

(c) So he requires three Sofrim.
What does each of them then write?

(a) Our Mishnah describes the three rows of Talmidei-Chachamim who sat in front of the Sanhedrin ha'Gedolah.
How many Talmidei-Chachamim sat in each row? Did they sit at random, or in any particular order?

(b) What distinguished the latter from the members of the Sanhedrin in the way they sat?

(c) Why did they need so many Talmidei-Chachamim? What role did they play?

(d) Why then did they need three rows of twenty-three, seeing as the maximum number needed to supplement the Sanhedrin was forty-eight?

(a) What did they do in the event that a member of the Sanhedrin died?

(b) What procedure did they follow after picking a new Talmid-Chacham from the congregation?

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