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1)

(a) Why did Ben Zoma not stand up when he saw Rebbi Yehoshua standing on one of the steps of the Har ha'Bayis?

(b) What is the meaning of the Pasuk in Bereishis "ve'Ru'ach Elokim *Merachefes* al P'nei ha'Mayim"? What does ben Zoma extrapolates from this with regard to the distance between the upper water and the lower water?

(c) What did Rebbi Yehoshua comment to his Talmidim about ben Zoma? What was wrong with ben Zoma's statement?

(d) There are a number of opinions as to the distance that separated the two waters according to Rebbi Yehoshua. Rav Acha bar Ya'akov gives the distance as a hairsbreadth, the Rabbanan say, like two planks placed besides each other on a bridge.
What are the other two possibilities?

(a) What caused Acher to become an apostate?

(b) Why are his actions referred to as 'Kitzutz bi'Neti'os'?

(c) What happened to Mitatron for not standing up when Acher entered?

(d) What did Acher hear the Bas Kol announce? What was his reaction to that?

(a) He immediately accosted a prostitute.
How did she react when she realized who he was? How did the name by which he is now known evolve from that incident?

(b) Rebbi Meir interpreted the Pasuk in Koheles "Gam es Zeh Le'umas Zeh Asah ha'Elokim" to mean that when Hashem created mountains, he also created hills, and when He created seas, He also created rivers.
How did Rebbi Akiva quoted by Acher interpret it?

(c) How did he explain the Pasuk ...

1. ... in Yeshayah "Lachein be'Artzam *Mishneh* Yirashu"?
2. ... in Yirmiyah "*u'Mishneh Shivron Shivram*"?

(d) Rebbi Meir interpreted the Pasuk in Iyov "Lo Ya'archenah Zahav u'Zechuchis, u'Temurasah K'li Paz" to mean that the words of Torah are as difficult to acquire as golden vessels, and as easy to lose as glass ones. How did Rebbi Akiva quoted by Acher interpret it?

(a) Why did Acher adamantly refuse to do Teshuvah?

(b) Once when Rebbi Meir was accompanying Acher, the latter instructed him to go back because they had reached T'chum Shabbos.
How did Acher know that they had reached the border?

(c) How did Rebbi Meir try to coerce his Rebbi to do Teshuvah? Why did it not work?

(d) To how many Batei-Medrash did he take him in the vain hope that he would find a positive sign from heaven?

5)

(a) In the first Beis-ha'Medrash that they visited, the child quoted him the Pasuk from Yeshayah (to do with peace).
What does that Pasuk say?

(b) What did the second child quote him the Pasuk in Yirmiyah (to do with washing with soap)?

(c) The last child quoted the Pasuk in Tehilim "u'le'Rasha Amar Mah Lecha le'Saper Chukai"? How did he misquote it?

(d) According to some, Acher had a knife in his hand; according to others, he wished he had a knife in his hand.
What did he do, or would he have done, with the knife?

(a) In Heaven, they decided not to punish him in Gehinom for his sins because he had studied Torah, but not to send him to Olam ha'Ba because of his sins.
What did Rebbi Meir say about that?

(b) Were Rebbi Meir's prayers answered?

(c) Rebbi Yochanan disagreed with Rebbi Meir.
What did *he* say and what did he do?

(d) What did that Safdan say about Rebbi Yochanan in his Hesped?

(a) On what occasion did Rebbi quote the Pasuk in Iyov "Lo Nin ve'Lo Neched be'Amo, ve'Ein Sarid bi'Megurav"?

(b) What subsequently caused him to weep? What did he then say?

(a) What does Rabah bar bar Chanah quoting Rebbi Yochanan learn from the Pasuk in Mal'achi "Ki Sifsei Kohen Yishmeru Da'as ve'Torah Yevakshu mi'Pihu Ki Mal'ach Hashem Tzevakos Hu"?

(b) How did Resh Lakish explain the fact that Rebbi Meir *did* learn from Acher, from the Pasuk in Mishlei "Hat Oznecha u'Shema Divrei Chachamim ve'Libcha Tashis *le'Da'ati*"?

(c) How do we reconcile the two seemingly contradictory Pesukim?

(d) Rav Dimi quoting the B'nei Eretz Yisrael, explained with a Mashal how Rebbi Meir could learn from Acher.
What was it?

(a) How does Rava explain Shlomoh ha'Melech (in Shir ha'Shirim)'s description of a Talmid-Chacham to a nut?

(b) What did Rabah bar Shilo reply to Eliyahu, when he informed him that Hashem was quoting the sayings from all the Chachamim exept for Rebbi Meir, because he learned from Acher? What did Eliyahu say next?

(c) What does 'Kalani me'Roshi, Kalani mi'Z'ro'i' mean, and about whom did Hashem say it?

(d) What 'Kal va'Chomer' did Rebbi Meir derive from there?

(a) Shmuel found Rav Yehudah leaning on the bolt of the door weeping, because he was worried.
What was he worried about?

(b) He explained the Pasuk in Yeshayah "Ayeh Sofer ... ".
About whom is the Pasuk speaking?

(c) What is the meaning of ...

1. ... "Ayeh Sofer"?
2. ... "ayeh Shokel"?
3. ... "ayeh Sofer es ha'Migdalim"?

(d) What did Do'eg and Achitofel do in this regard?

(a) 'Migdal *ha'Porei'ach* be'Avir' might be referring to the tall size of the 'Lamed' or to the tower of the Dor Haflagah. Rashi however, prefers the text 'Migdal *ha'Pasu'ach* le'Avir'.
In that case, what does it mean?

(b) In spite of their learning abilities, Do'eg and Achitofel lost their portion in the world to Come. Two other ordinary citizens also lost their portions in the World to Come.
Who were they?

(c) How many kings lost their portions too?

(a) How did Shmuel allay Rav Yehudah's worries? Why did he not need to worry that he might go the same way as the learned Resha'im whom we have just mentioned?

(b) How did Shmuel's explanation manifest itself in Acher?

(c) Nimus the weaver asked Rebbi Meir whether all wool that goes into the caldron absorbs the dye.
What did he really mean to ask?

(d) What did Rebbi Meir reply (according to Rashi's own explanation)?

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