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1)

(a) According to Rava, what did Avraham Avinu's descendants merit for his words to the King of S'dom ...

1. ... "Im mi'Chut"?
2. ... "ve'ad Seroch Na'al"?

(b) What sort of reward is inherent in ...

1. ... the strap of the Tefilin (shel Rosh)? What does Rebbi Eliezer say about the Pasuk in Ki Savo "Ve'ra'u Kol Amei ha'Aretz ki Sheim Hashem Nikra Alecha"?
2. ... the thread of Techeiles?

(c) What does Rebbi Aba say about theft that has been used up?

(d) From whom does he learn that?

(a) What did Rebbi Yochanan, quoting Rebi Elazar b'Rebbi Shimon say about Rebbi Eliezer the son of Rebbi Yossi Hagelili, regarding Agadah?

(b) How did the latter interpret the Pasuk in Va'eschanan "Lo me'Rubchem mi'Kol ha'Amim Chashak Hashem Bachem"?

(c) In fact, Hashem's desire for Yisrael is based on the fact that they respond to greatness by making themselves small. What is the source for this?

(d) Rebbi Yochanan gives three examples of Jews who reacted to greatness in this way.
What (verbal) reaction does he quote in the name of ...

1. ... Avraham Avinu?
2. ... Moshe and Aharon?
3. ... David ha'Melech?

(a) What comment does Rava (or Rebbi Yochanan) make to distinguish between the respective statements of Avraham on the one hand, and Moshe and Aharon on the other?

(b) Not so, the nations of the world.
What sort of response did Hashem receive for the greatness that he granted ...

1. ... Nimrod?
2. ... Paroh?

(c) If Sancheriv (King of Ashur) boasted that there was no-one among the gods of the nations that could match him, and Nevuchadnetzar (King of Bavel), that he would float above the world in a thick cloud, what did Chiram (King of Tzor [Tyre]) claim?

(d) What does Rava (or Rebbi Yochanan) say, based on the Pasuk in Beshalach "ve'Nachnu Mah" and the Pasuk in Iyov "Toleh Eretz al B'limah"?

(a) For which category of person was the world created, according to ...

1. ... Rebbi Ila'a, based on the same Pasuk ("Toleh Eretz al B'limah")? What is the acronym of "B'limah"?
2. ... Rebbi Avahu, based on the Pasuk in 've'Zos ha'Berachah' "u'mi'Tachas Zero'os Olam'?

(b) What does the latter Pasuk mean?

(c) And how does Rebbi Yitzchak interpret the Pasuk in Tehilim ...

1. ... "ha'Umnam Eilem"?
2. ... "Tzedek Tedaberun"?
3. ... "Meisharim Tishpotu"?

(a) What problem do we have with Rebbi Ze'ira (or Rabah bar Yirmiyah), who permits performing Kisuy ha'Dam with the ashes of an Ir ha'Nidachas?

(b) Ze'iri answers that Rebbi Ze'ira is referring to the burned earth of the city. Based on the Pasuk in Re'ei "ve'es Kol She'lalah Tikbotz el Toch Rechovah Ve'sarafta ... ", how does that answer the Kashya?

(c) What basic principle does Rava present that circumvents the Kashya altogether?

(a) What does the Beraisa say about a Shofar and a Lulav of Avodah-Zarah?

(b) What Kashya does Rav Rechumi ask Ravina from there on Rava?

(c) How does Ravina establish the Beraisa, to answer the Kashya?

(d) According to Rava, why is it forbidden even Lechatchilah?

(a) What principle did Rav Ashi present, that circumvents the Kashya on Rava altogether?

(b) Why can we not apply the same principle by the case of Ir ha'Nidachas, too?

8)

(a) Our Mishnah lists the circumstances ('ba'Aretz u've'Chutzah la'Aretz ... ') under which the Isur of Gid ha'Nasheh applies. Which circumstances does the Tana preclude from the Isur?

(b) It applies both to a Beheimah and to a Chayah.
To which leg does it apply?

(c) Which species is precluded from the prohibition?

(a) Does Gid ha'Nasheh apply to a Sh'lil? What is a Sh'lil?

(b) What else does the Tana say about a Sh'lil? Which prohibition does not apply to it?

(c) According to Rebbi Meir, a Shochet is not believed to say that he has removed the Gid ha'Nasheh. Bearing in mind the principle 'Eid Echad Ne'eman be'Isurin, why is that?

(d) What do the Chachamim say?

(a) From which stage does the Isur of Gid ha'Nasheh take effect?

(b) What is then the problem with our Mishnah, which teaches us that the Isur pertains to Kodshim, too?

(c) We suggest that the Gid ha'Nasheh possesses a taste ('Yesh be'Gidin be'Nosen Ta'am'). In that case, what is the Tana coming to teach us?

(d) On what grounds do we reject this suggestion? What ought the Mishnah then to have said?

(a) So we try to answer that in fact, the Tana holds 'Ein be'Gidin be'Nosen Ta'am'.
How will we then explain our Mishnah? What is the Chidush?

(b) On what grounds do we reject this explanation, too? What does the Mishnah later say about the thigh of an animal that is cooked together with the Gid ha'Nasheh still inside it?

(a) So we establish the case by a baby of Kodshim.
What is the Tana then coming to teach us?

(b) What might we otherwise have thought?

(c) How do we refute the Kashya that the Seifa states 've'Noheg bi'Sh'lil', implying that the Reisha is not talking about a Sh'lil?

(a) We query this explanation however, from a Mishnah in Nazir. Discussing the Tum'os that require a Nazir to shave off all his hair, and begin his Nezirus from scratch, the Tana lists 'al ha'Meis ve'al K'zayis min ha'Meis'. What is the problem with that?

(b) Rebbi Yochanan answers the Kashya, by establishing 'al ha'Meis by a Nefel.
What does he mean by that? What sort of Nefel is he talking about?

(c) Why does this pose a Kashya on the current interpretation of our Mishnah?

(d) So how do then explain our Mishnah? On what grounds does the Isur of Gid ha'Nasheh take effect on that of Mukdashin which preceded it?

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