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1)

(a) Why can one not use the same system of Pasin by a caravan as by a water- well?

(b) Why does Chananyah forbid Pasei Bira'osby a pit of water, even for the animals of the Olei Regalim?

(c) Does this mean that he will argue with our Mishnah (according to the first Lashon)?

(d) In the second Lashon, the Gemara infers from Chananyah, who says 'Chavalin le'Bor, Aval Lo Pasin' (without adding 'u'Pasin li'Be'er'), that Chananya does not differentiate between a Be'er and a Bor (but forbids Pasin by both). How does the Gemara reject this inference, so that Chananyah should comply with our Mishnah?

(a) Rebbi Akiva in a Mishnah (22b) permits Deyumdin by any well and by a communal pit, but not by a private pit. Does this mean that the author of our Mishnah, which only mentions a well, but not a pit, cannot be Rebbi Akiva?

(b) How does the Gemara initially explain the plural form of 'Bira'os' used by our Mishnah?

(c) How would this then clash with the opinion of Rebbi Yehudah ben Bava? What does *he* hold?

(d) How does the Gemara reconcile our Mishnah with Rebbi Yehudah ben Bava?

(a) The Mishnah says in Demai: 'Kol ha'Shitin Peturin Chutz min ha'Deyuftera'. What are Shitin?

(b) Why are they Patur from Demai?

(c) What is Deyuftera the acronym of? Why is Deyuftera Chayav Demai?

(a) The Torah writes in Bereishis "va'Yiven Hashem Elokim es ha'Tzeila". Rav and Shmuel dispute the meaning of "Tzeila". What is its literal meaning, and what are its two possible connotations?

(b) If Tzela means a tail, how will we explain the Pasuk in Koheles "Achor va'Kedem Tzartani"?

(c) Who was the first to be cursed after they sinned by eating the forbidden fruit?

(d) Then what is the meaning of 'Kodem le'Pur'anus'?

(a) If Tzeila means a tail, how will we explain the double 'Yud' in the word "*va'Yitzer* Hashem Elokim es ha'Adam"?

(b) And how will he explain the Pasuk "Zachar u'Nekeivah Bera'am"?

(c) How will Rav and Shmuel (who dispute the above point) respectively, interpret the Pasuk "va'Yisgor Basar Tachtena"?

(d) If Hashem created Chavah from a face, what are the two connotations of the word "va'Yiven"?

6)

(a) What do we learn Pasuk "va'Yevi'eha el ha'Adam"?

(b) How do we know that, assuming that Hashem created Adam with two faces, it was the male face, and not the female one, that went in front?

(c) What is said about a man who follows a woman across a river?

(d) About whom does the Pasuk in Mishlei write "Yad le'Yad Lo Yinakeh"?

(a) What does the Pasuk mean when it writes in Melachim (with regard to Elisha) "va'Yakam va'Yelech Achareha"?

(b) The Pasuk in Shoftim may mean the same, when it writes "va'Yelech Mano'ach Acharei Ishto".
How else might one interpret the Pasuk, and what would we then learn about Mano'ach?

(c) From whom in Chumash do we learn the concept of specifically walking in front of a woman, and that the woman should walk behind?

(d) What is the significance of the following sequence: a lion, a woman, a place of idol-worship, a Shul whilst Tefilah is in progress?

(a) What do we learn Pasuk in Bereishis "Vayechi Adam Sheloshim u'Me'as Shanah, Vayoled bi'Demuso ke'Tzalmo"?

(b) What does the Beraisa quote Adam ha'Rishon as having done during the hundred and thirty years following his sin?

(c) How do we reconcile this with the statement in a.?

(d) What do we learn apparent discrepancy between the Pesukim in No'ach, one of which refers to No'ach as a Tzadik, the other, as a Tzadik Tamim? What is the reason for this?

(a) What does Rebbi Yirmiyah ben Elazar (the author of all the sayings in the current Sugya) learn Pasuk in No'ach "ve'Hineh Aleh Zayis Taraf *be'Fihah*?

(b) What does 'Taraf' mean?

(c) What does Rebbi Yirmiyah ben Elazar learn Pasuk in Iyov: "ve'Lo Amar, Ayeh Eloka Osai, Nosen *Zemiros ba'Laylah*"?

(d) What does he learn Pasuk in Tehilim "Kol ha'Neshamah Tehalel Kah Helelu-Kah"? How does he learn it re?

(a) What is the difference between the curse of Bavel and that of Shomron?

(b) Why the difference?