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1)

(a) Rebbi Yochanan claimed that when he was young, he made a statement which the sages of the time condoned.
Why, in his opinion, did they call ...

1. ... Teverya, 'Chamas'?
2. ... Tzipori, 'Rakas'?
3. ... Ginusar, 'Kineres'?

(b) On what grounds did Rava refute Rebbi Yochanan's theory outright? Based on what we have already learned, which of these three cannot possibly be correct?

(c) When a Talmid-Chacham would die in Bavel, they would eulogize him in Teverya (which was then both a major centre of Torah-learning and a major burial-site) with the words 'He was great in Sheishach and he had a good name in Rakas'. And when the coffin would arive in Teverya, they would speak of 'Ahavei Seridim' (Jews or Talmidei-Chachamim) going to greet the 'Harugei Omek'.
Where was ...

1. ... 'Sheishach'?
2. ... 'Rakas'?
3. ... 'Omek'?

(d) When Rebbi Zeira died, they said in his Hesped (eulogy) 'Eretz Shinar Harah, Eretz Tzvi Gidlah Shashu'eha'.
What does this teach us about Rebbi Zeira?

(a) So Rava rearranges the list. Chamas refers to the hot-springs of G'rar. Why did they call Teverya, 'Rakas'?

(b) Others say that its real name was Rakas. *One* possible reason that they called it 'Teverya' is because it is situated in the middle of the land (from the word 'Tabur' - navel).
What is the *other*?

(c) Why did they call Kitron 'Tzipori'?

(d) Based on the fact that Kitron belonged to Zevulun and that Zevulun complained to Hashem about their territory, we query whether it really *was* Tzipori. Zevulun's complaint concerned their brother Naftali.
What was it"?

(a) What did Hashem reply to Zevulun? Which three blessings did their land contain which the other tribes did not?

(b) What did ...

1. ... Zevulun mean when they asked Hashem 'Mi Modi'eini al Zos'?
2. ... Hashem mean when He replied "Sham Yizbechu Zivchei Tzedek"?

(c) The entire area of 'Eretz Zavas Chalav u'D'vash' of the whole of Eretz Yisrael was twenty-two Parsah by six Parsah.
How much of that was situated in Tzipori? Why does that gives us reason to doubt whether Kitron was really Tzipori?

(d) What do we prove from the Pasuk in Seifer Shoftim "ve'Naftali al Meromei Sadeh" (that solves our problem)?

(a) The Navi Tzefanyah writes "ve'Ekron Tei'aker".
What is another name for Ekron?

(b) What is the connection between Ekron and Achidas Migdal Shir (or Tzor)?

(c) Tzor was the capital of Edom.
According to the Navi Zecharyah, what will happen to ...

1. ... the various places of idol-worship there?
2. ... the Shuls and Batei Medrash?
3. ... the 'theatres' and 'circuses' (meeting-places)?

(d) What is another name for Leshem (of Dan)?

(a) Caesaria was a Metropolis of kings. Some say they reared kings there.
What do others say?

(b) What do we learn from the Pasuk in Yeshayah "Imal'ah ha'Charavah"?

(c) From which Pasuk in Toldos does Rav Nachman bar Yitzchak learn it?

(d) Yitzchak asked Hashem to favor Eisav, since even a Rasha, must have some good in him.
On what grounds did he eventually admit that Eisav was not worthy of seeing G-d's greatness?

(a) Ya'akov seemed to know Eisav's true character better than his father. When he implored Hashem "Al Titein Hashem Ma'avayei Rasha, Zemamo Al Tafek ... !" ...

1. ... what did he mean?
2. ... to whom was he referring?

(b) There were three hundred and sixty five crown-makers in Germamya of Germamya.
How many dukes were there in Edom?

(c) What sort of relationship existed between them?

7)

(a) What did Rebbi Yitzchak say about someone who says (with regard to Torah- learning) ...

1. ... 'I toiled but did not succeed'?
2. ... 'I did not toil but succeeded'?

(b) When *is* he believed?

(c) The above does not apply to success or failure in business.
Why not?

(d) When does it not even apply to learning Torah either?

(a) What does Rebbi Yitzchak learn from the Pasuk in Tehilim ...

1. ... "Al Tischar ba'Merei'im"?
2. ... "Yachilu Derachav be'Chol Eis"?
3. ... "Marom Mishpatecha Minegdo"?
4. ... "Kol Tzorarav Yafi'ach Bahem"?

(b) What did Rebbi Yochanan quoting Rebbi Shimon bar Yochai learn from the Pasuk in Mishlei "Ozvei Torah Yehalelu Rasha, ve'Shomrei Torah Yisgaru Bam" (which seems to contradict Rav Yitzchak's statement)?

(c) How does Rebbi Dusta'i bar Masun in a Beraisa (who appears to have an independent opinion in the matter) explain the Pasuk "Al Tischar ba'Merei'im ve'Al Tekanei be'Osei Avlah", so as not to clash with that of "Ozvei Torah ... "?

(d) Initially, we answer the Kashya on Rebbi Yitzchak by differentiating between personal issues (where one is well-advised not to start with a Rasha) and spiritual ones (rebuking him), which a Tzadik may do with impunity. There are however, two possible ways of resolving the contradictions by explaining both Pesukim with regard to starting with a Rasha in personal matters. What are they?

(a) Ula says that Italy of the Greek Empire was the equivalent of the large city of Rome.
How ...

1. ... large was it?
2. ... many market-places did it contain?
3. ... small was the bird-market (the smallest of them all)?

(b) The Emperor would dine in one of the market-places every day.
What would someone in that market-place have to do in order to receive a prize from the Emperor?

(c) What purpose did the five hundred windows in the three thousand bath- houses serve?

(d) The sea blocked one side of Rome, mountains and hills, another.
What blocked the third and fourth sides?

(a) According to the Tana of our Mishnah, which are the only two things that one will not be Yotze if one already performed them in Adar Rishon and the Chachamim then declare a leap-year?

(b) In which regard do we infer from our Mishnah that Adar Rishon and Adar Sheini have the same status?

(c) The Tana Kama of the Beraisa says that all Mitzvos that apply in Adar Sheini, apply in Adar Rishon, except for that of reading the Megilah.
In which point does he argue with Raban Shimon ben Gamliel, who says in the name of Rebbi Yossi, that someone who read the Megilah in Adar Rishon must read it again in Adar Sheini?

(a) It is obvious that the author of our Mishnah cannot be Rebbi Eliezer b'Rebbi Yossi (in the previous Beraisa), who says that one does not need to read the Megilah again in Adar Sheini.
Why does the author of our Mishnah not appear to be ...

1. ... the Tana Kama?
2. ... Raban Shimon ben Gamliel?

(b) How do we reconcile our Mishnah with the Tana Kama of the Beraisa currently under discussion?
(c) We reconcile our Mishnah with Raban Shimon ben Gamliel by amending the wording in our Mishnah to read 'Ein Bein Arba'ah-Asar she'b'Adar Rishon le'Arba'ah-Asar she'b'Adar Sheini Ela Mikra Megilah u'Matanos (in which case, we are not concerned with the four Parshiyos at all).
In which regard do we now infer from our Mishnah that Adar Rishon and Adar Sheini have the same status?

(d) Like which Tana does Rebbi Chiya bar Avin Amar Rebbi Yochanan rule?

(a) Both Rebbi Eliezer b'Rebbi Yossi (who holds that the Megilah is read in Adar Rishon) and Raban Shimon ben Gamliel (who says that it is read in Adar Sheini) learn their respective opinions from the Pasuk in Esther "be'Chol Shanah ve'Shanah.
How does ...

1. ... Rebbi Eliezer b'Rebbi Yossi learn his opinion from there?
2. ... Raban Shimon ben Gamliel learn his?

(b) Rebbi Eliezer b'Rebbi Yossi declines to learn like Raban Shimon ben Gamliel, because his reason is based on a sound principle.
Which principle?

(c) According to Rav Tavi, Raban Shimon ben Gamliel holds that the Sevara of 'Mismach Ge'ulah li'Ge'ulah' takes precedence over the principle of 'Ein Ma'avirin al ha'Mitzvos.
What does 'Mismach Ge'ulah li'Ge'ulah' mean?

(d) Rebbi Elazar gives the source for Raban Shimon ben Gamliel as being a Pasuk in Esther.
Which Pasuk?

(a) Having written "ha'Sheinis" (according to Rebbi Elazar) why did the Pasuk need to add "be'Chol Shanah ve'Shanah"?

(b) How does Rebbi Eliezer b'Rebbi Yossi (in whose opinin one reads the Megilah in Adar Rishon) explain the Pasuk "ha'Sheinis"?

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