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1)

(a) What makes Metamei, Medamei and Menasech a K'nas? Why are they not Chayav to pay according to Din Torah?

(b) We learned earlier that Rav interprets Menasech literally.
Then from where does he know that one is Chayav for mixing Yayin Nesech with Kasher wine (as Shmuel interprets Menasech)?

(c) According to Rav, having taught us Metamei, why does the Tana find it necessary to add Medamei, assuming Metamei to mean ...

1. ... Metamei Terumah?
2. ... Metamei Chulin?

(d) Having taught us ...

1. ... Medamei, why did he need to add Metamei?
2. ... Metamei and Medamei, why did he need to add Menasech?

(a) Why did the Chachamim issue a decree forbidding the causing of Tum'ah to Taharos in Eretz Yisrael?

(b) According to Avuhah de'Rebbi Avin, the Chachamim intially forbade only two of the three damages listed in our Mishnah, adding the third only afterwards.
Which two?

(c) Why did they not include Medamei in the first list?

(a) Chizkiyah holds that min ha'Torah, 'Hezek she'Eino Nikar, Shmei Hezek'. Why did the Chachamim exempt Shogeg?

(b) Then why did they not exempt Meizid for the same reason?

(c) What is the Din Torah, according to Rebbi Yochanan?

(d) Then why did Chazal obligate Meizid to pay?

(a) The Mishnah later states 'ha'Kohanim she'Piglu ba'Mikdash, Mezidin Chayavin'.
What does the Beraisa add to this?

(b) How will Chizkiyah, according to whom the Mishnah's Din is really d'Oraysa, explain the Beraisa?

(c) From which Pasuk do we derive the P'sul Melachah by ...

1. ... the Parah Adumah itself?
2. ... the Mei Chatas?

(d) What does the Tana of the Beraisa say about someone who worked with either of them?

(a) How will Chizkiyah, according to whom he ought to be Chayav mi'Dinei Adam, establish the case of ...

1. ... Paras Chatas?
2. ... Mei Chatas?

(b) To resolve Rava, who validates Mei Chatas even mi'de'Rabbanan if one used it to weigh with, we say 'Ha be'Gufan, Ha be'Kenegdan'.
What does this mean? Who says what?

(c) On what grounds do we refute this answer?

(d) After establishing both the Beraisa and Rava in the case of Kenegdan, how do we finally resolve Rava with the Beraisa?

6)

(a) What does the Beraisa say about someone who stole a coin which was taken out of circulation, Terumah which subsequently became Tamei or Chametz and Pesach came and went?

(b) Assuming he lost these objects, would the same Din apply?

(c) But how can he fulfill the Mitzvah by giving the owner the objects that circumstances have rendered useless?

(d) What do we prove from this Beraisa with regard to the Machlokes between Chizkiyah and Rebbi Yochanan?

(a) In another Beraisa, Rebbi Meir obligates a Metamei, Medamei and Menasech to pay, irrespective of whether he did the damage be'Shogeg or be'Meizid. What does Rebbi Yehudah say?

(b) What do we propose is the basis of their Machlokes?

(c) From where do we learn that a Mazik be'Shogeg is Chayav?

(d) Rav Nachman bar Yitzchak concludes that both Rebbi Meir and Rebbi Yehudah hold 'Hezek she'Eino Nikar, Lo Sh'mei Hezek'.
Then what is the basis of their Machlokes?

(a) Rebbi Meir in a Beraisa, permits someone who cooks on Shabbos be'Shogeg to eat the food.
What does he say about Meizid?

(b) Rebbi Yehudah forbids the food to the Meizid forever.
What does he say about Shogeg?

(c) How do we qualify Rebbi Yehudah's concession to eat it on Motza'ei Shabbos?

(d) On what basis does Rebbi Yehudah forbid the culprit to eat the food that he cooked on Shabbos until Motza'ei Shabbos?

(a) Rebbi Yochanan ha'Sandlar is the most stringent of all.
On what grounds does he forbid Meizid to be eaten by anybody ever?

(b) What does he say with regard to Shogeg?

(c) How do we reconcile Rebbi Meir in this Beraisa, where he does not decree Shogeg on account of Meizid, with his own opinion regarding Metamei, Medamei and Menasech, where he does?

(d) But surely Menasech is d'Oraysa, yet he decrees?

(a) And how will we reconcile Rebbi Yehudah in this Beraisa, who decrees Shogeg on account of Meizid, with his own opinion regarding Metamei, Medamei and Menasech, where he does not?

(b) But surely, Menasech is d'Oraysa, yet he does not decree?

(a) In another Beraisa, Rebbi Meir obligates someone who plants in Shevi'is to uproot what he planted 'bein be'Shogeg, bein be'Meizid'.
What does he say about someone who plants on Shabbos?

(b) Rebbi Yehudah obligates someone who plants on Shabbos to uproot what he planted 'bein be'Shogeg, bein be'Meizid'. What does he say about someone who does so in Shevi'is?

(c) Besides the discrepancy between Rebbi Meir's previous ruling (that he does not decree Shogeg on account of Meizid by a d'Oraysa) and what he holds here with regard to Sh'mitah, what other problem do we have with Rebbi Meir's opinion here (in fact, the same problem exists in Rebbi Yehudah)?

(a) In fact, Rebbi Meir's ruling regarding Shabbos conforms with his previous opinion. His ruling regarding Shevi'is however, is based on two considerations. The second of them, because Yisrael are suspect on transgressing it (so Chazal decreed on Shogeg, too).
What is the first consideration?

(b) Why will this reasoning not apply to someone who planted on Shabbos be'Shogeg?

(c) When is it possible to apply the same reasoning to someone who planted on Shabbos be'Shogeg?

(d) Which Kashya do we answer by saying this?

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