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1)

(a) Lashon aSursi (the Syriac language [see also Tosfos DH 'Lashon Sursi']) is not needed in Eretz Yisrael, says the Tana Kama of the Beraisa, because one has a choice of two other languages.
Which two?

(b) And Rebbi Yossi holds that Aramaic is not needed in Bavel, because one has a choice of two other languages.
Which two?

(c) How do we reconcile the Tana Kama with the curse on someone who teaches his son Greek philosophy?

(a) Based on the Pasuk in Eichah "Eini Olelah le'Nafshi mi'Kol B'nos Iyri", how does Rav Yehudah Amar Shmuel, quoting Raban Shimon ben Gamliel, explain the catastrophe that befell his father's family?

(b) Who were the two who remained?

(c) Five hundred out of the original thousand studied Torah.
What did the other five hundred study?

(a) We reconcile the fact that so many members of Raban Shimon ben Gamliel's family studied Greek philosophy with the ban of which we just spoke, by comparing it to Avtulmus ben Reuven, whom they gave a special dispensation 'Le'saper Kumi'.
Why did they need a special dispensation?

(b) This haircut might entail cutting the hair in front, but leaving it long at the back.
What else might it entail?

(c) Why did they give Avtulmus ben Reuven (and the members of Raban Shimon ben Gamliel's family) this special dispensation?

(a) Under which circumstances did Chazal permit keeping a dog?

(b) What is the Din concerning keeping dogs in a border town?

(c) What are the ramification of Rebbi Eliezer, who claims that Chazal compared keeping dogs to keeping Chazeirim?

(a) What did Rav Yosef bar Minyumi Amar Rav Nachman say about Bavel in connection with keeping dogs?

(b) How do we interpret Bavel in this respect?

(c) What does Rebbi Dustai be'Rebbi Yanai Darshen from the Pasuk in Beha'aloscha "Shuvah Hashem Rivevos Alfei Yisrael"?

(d) What does he extrapolate from there with regard to keeping dogs?

7)

(a) We learned in our Mishnah that one may only place dove-traps at a distance of at least thirty Ris from the town.
What does the Mishnah in Bava Basra say about the owner of a dove-cot placing it near the town? What is the minimum distance he is obligated to leave between town and the dovecote, to ensure that his doves do not eat up the local crops and fruit?

(b) How does Abaye reconcile the two Mishnos?

(c) A Beraisa forbids placing traps in the vicinity of an inhabited area even at a distance of a hundred Mil from the town. To resolve the apparent discrepancy between the Beraisa and our Mishnah, Rav Yosef establishes the Beraisa by a Yishuv of vineyards, which enables the doves from town to hop from one vineyard to another.
How does Rabah establish it?

(d) To explain why spreading traps should not then be forbidden because of the dove-cots, we give three answers, one of them, that the Tana is speaking about Shovchin belonging to Nochrim.
What are the other two?

8)

(a) We have already learned that the Mazik is Chayav to pay Nezek, Tza'ar, Ripuy, She'ves and Bo'shes.
How do Beis-Din assess ...

1. ...Nezek?
2. ... Tza'ar'? What sort of Tza'ar are we talking about?

(b) If a scab grows on the wound, when is the Mazik Chayav to pay for its cure, and when is he Patur?

(c) If the wound keeps fluctuating, is the Mazik Chayav to keep on paying for its cure?

(d) How do Beis-Din assess She'ves?

(e) Bo'shes depends on the status of both the Mazik and the Nizak.
How does this work, with regard to ...

1. ... the Mazik?
2. ... the Nizak?

(a) How does the Beraisa learn from the Pasuk ...

1. ... in Emor "Makeh Adam ... "u'Makeh Beheimah" that "Ayin Tachas Ayin" must not be taken literally?
2. ... in Masei "ve'Lo Sikchu Kofer le'Nefesh Rotze'ach La'mus"?

(b) Why can the first Pasuk not be that of "Makeh Beheimah Yeshalmenah, u'Makeh Adam Yamus"?

(c) In that case, the Tana must be referring to the Pasuk "Makeh Nefesh Beheimah Yeshalmenah, Nefesh Tachas Nafesh. ve'Ish Ki Yiten Mum ba'Amiso Ka'asher Asah Kein Ye'aseh Lo".
But that's not "Makeh" "Makeh"?

(a) An earlier Pasuk stated "ve'Ish Ki Yakeh Kol Nefesh Adam, Mos Yumas". Assuming that this Pasuk is not speaking about killing a person but about wounding him, how do we interpret it, in light of what we have just learned?

(b) How do we know that the Pasuk is not in fact, speaking about murder?

(c) After learning 'Mamon' from a Pasuk In Emor ("Makeh Adam ... "u'Makeh Beheimah"), the Torah switched to a Pasuk in Masei ("ve'Lo Sikchu Kofer le'Nefesh Rotze'ach La'mus"), as we just saw.
Why did the Tana do that?
What might have been the alternative to the first Limud?

(d) But why would we learn Nizakin from Miysah? Would it not be more logical to learn Nizakin (of Adam) from Nizakin (of Beheimah)?

(a) How can we Darshen the Pasuk "ve'Lo Sikchu Kofer le'Nefesh Rotze'ach Asher Hu Rasha La'mus ... " to preclude 'Rashei Evarim she'Einan Chozrin'? Surely we need it for itself, to teach us ...

1. ... that a murderer is not liable to pay for the damages in addition to receiving the death sentence?
2. ... that he cannot get off the hook by paying instead of receiving the death-sentence?

(b) And now that we have the Pasuk "ve'Lo Sikchu Kofer ... ", why do we need "Makeh" Makeh"?

(a) What does Rebbi Dustai ben Yehudah learn from ...

1. ... the fact that not all eyes are equal, that sometimes the Mazik's eye is bigger than that of the Nizak?
2. ... the Pasuk in Emor "Mishpat Echad Yih'yeh Lachem"?

(b) We reject Rebbi Dustai ben Yehudah's Limud by comparing it to murder.
What problem would we have regarding the Dinim of murder according to Rebbi Dustai's way of thinking?

(c) What is the mistake behind Rebbi Dustai ben Yehudah's logic in both cases?

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