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1)

(a) We learned in a Mishnah in Nidah 'Dam she'Nimtza bi'P'rozdor, S'feiko Tamei'. This statement is based on the Reisha of the Mishnah, where they compared a woman's womb in this regard to a room (Cheder), an attic (Aliyah) and an ante-chamber (P'rozdor).
Which of the first two is known as 'ha'Mekor' (whose blood is Tamei), and which is Tahor?

(b) How does Abaye support Rebbi Chanina's ruling ('Rov ve'Karov, Holchin Achar ha'Rov') from there?

(c) How does Rava initially refute Abaye's proof? In what way is the Mishnah in Nidah different (even though he agrees with all the facts)?

(a) What does the Beraisa quoted by Rebbi Chiya say about blood found in the P'rozdor, with regard to ...

1. ... Bi'as Mikdash?
2. ... Terumah?

(b) What does this prove?

(c) What would be the Din regarding Terumah if it was only a Safek?

(d) Why would one not bring a Chatas in the case of Safek Tum'ah?

(a) Rava extrapolates three things from Rebbi Chiya. The first of these is Rebbi Chanina's principle 'Rov ve'Karon Holchin Achar ha'Rov'.
What is the second?

(b) His third inference concerns the case of 'nine shops' in Kesuvos.
What do we say there regarding a piece of meat that is found in the street, in a town where there are nine Kasher butcheries and one non-Kasher one?

(c) What does Rebbi Zeira mean when he comments 'Af-al-Pi she'Dalsos Medinah Ne'ulos'?

(d) Why does Rava apply Rebbi Zeira's ruling to our case of 'P'rozdor'?

5)

(a) If a barrel of wine is found in the River P'ras, Rav holds that the location of where the barrel is found (i.e. in the vicinity of a town where the majority of residents are Jews or Nochrim) determines whether the wine is Kasher or not.
What does Shmuel say? What does he mean when he says 'Eima me'Ihi Dakra Asa'i'?

(b) How do we initially establish the basis of their Machlokes?

(c) We conclude however, that Rav too, holds like Rebbi Chanina, only here it is different because, had the barrel come from as far upriver as Ihi Dakra, it would have been sucked under by the many whirlpools that dotted the River P'ras.
What else might have prevented it from getting to the point where it was found?

(d) How does Shmuel counter these arguments?

(a) Ravina permitted a barrel of wine that was found in a vineyard of Orlah fruit.
Was that necessarily because he holds like Rebbi Chanina ('Rov ve'Karov, Holchin Achar ha'Rov')?

(b) Why might he have ruled differently had they found grapes there?

(a) What did Rava rule when they found flasks of wine among the vines of a Jewish vineyard (despite the fact that most of the surrounding vineyards belonged to Nochrim)?

(b) How do we reconcile Rava's ruling with Rebbi Chanina?

(c) Why is this Din confined to large flasks? How would the Din differ by small flasks?

(d) Had the finder found small flasks together with large ones, Rava would also have permitted them.
Why is that? What were the small flasks used for?

8)

(a) The Tana Kama requires someone planting a tree to plant it at least twenty-five Amos away from the town.
What is the reason for this?

(b) Then why do carob and sycamore trees require a distance of fifty Amos?

(c) What does Aba Shaul say about all non-fruit-bearing trees?

(d) What distinction does the Tana draw between whether the town preceded the tree, or the tree, the town?

(e) And what will the Din then be if there is a Safek which came first?

(a) In the Mishnah in Erchin, the Chachamim forbid turning 'city into Migrash, or Migrash into city'.
What is 'Migrash'? How far outside the city does it extend?

(b) Consequently, we initially establish our Mishnah, which finds it necessary to forbid planting trees close to the city, like Rebbi Elazar. What does he say?

(c) We conclude however, that the author of our Mishnah might even be the Chachamim.
How is that possible? How might they qualify the prohibition of planting in a Migrash?

(a) We have a precedent for the distinction between trees and other plants with regard to Hilchos Shabbos, regarding the Din of carrying in a Karfaf on Shabbos.
What is a Karfaf? What size Karfaf are we talking about?

(b) Under which conditions may one not carry there on Shabbos (despite the walls)?

(c) Under which similar conditions did the Chachamim permit one to carry there?

(d) What is the reason for this distinction?

(a) What does the Mishnah later rule with regard to Reuven, who digs a tree too close to Shimon's pit?

(b) Rav Kahana initially explains the reasoning behind our Mishnah, which exempts the residents of the town from compensating Reuven for his tree, if the town was there first (in spite of that Mishnah), with the principle 'Kedeirah de'Bei Shutfi, Lo Kesrira ve'Lo Chamimah'.
What does he mean by that?

(c) On what grounds do we refute Rav Kahana's reason? What better reason than that do we have to distinguish between the two cases?

(d) So how do we reapply Rav Kahana's reasoning to the Seifa of our Mishnah?

(e) And how do we explain the distinction between the two cases of Safek?

Why does our Mishnah rule 'Kotzetz ve'Eino Nosen Damim', whereas the Mishnah later rules 'Lo Yikotz'?

(a) Why does our Mishnah obligate Reuven to move his fixed granary fifty Amos away from the town or from his neighbors fields?

(b) This appears to clash with the Seifa, where the Tana obligates Reuven to distance his granary from Shimon's saplings and plowed furrows, in order to avoid damaging them.
Why is that?

(c) To answer the Kashya, Abaye establishes the Seifa by a Goren she'Eino Kavu'a. How does Rebbi Yossi b'Rebbi Chanina define a 'Goren she'Eino Kavua'?

(d) How does Rav Ashi answer the Kashya? How does he deal with the apparent discrepancy between the Reisha and the Seifa of our Mishnah?

(a) How do we reconcile Abaye with the Beraisa, which gives the distance of a granary from a neighbor's pumpkins, cucumbers, saplings and plowed furrows, as fifty Amos?

(b) What damage will the chaff that is blown away by the wind cause to ...

1. ... pumpkins and cucumbers?
2. ... plowed furrows?

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