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1)

(a) What effect did the removal of Achashverosh's ring have on Klal Yisrael?

(b) How many prophets were there and how many prophetesses?

(c) Were these the only prophets that Yisrael ever had?

(a) Most of the forty-eight prophets prophesied in Eretz Yisrael during the time of the Beis Hamikdash, the first of them being Yehoshua.
How many of them prophesied before they entered Eretz Yisrael?

(b) Besides Moshe Rabeinu, how many kings were also prophets?

(c) Why can Daniel not be included in the list?

(d) Which prophet prophesied together with Chagai, Zecharyah and Mal'achi?

(a) What is the only Mitzvah that the Nevi'im added to the Torah of Moshe?

(b) What reason does Rebbi Yehoshua ben Korchah give for that?

(c) Why is Hadlakas Ner Chanukah not also counted?

(a) What reason does Rav Yitzchak give for not saying Hallel on Purim?

(b) According to Rav Nachman, we *do* say Hallel on Purim.
In what form?

(c) Rava is surprised at the very suggestion (of saying Hallel on Purim).
Why is that?

(d) How do Rava and Rav Nachman reconcile their opinions with the Tana of the Beraisa, who said that once they entered Eretz Yisrael, miracles in other lands were no longer eligible for Hallel to be said over them?

(a) Shmuel ha'Navi is described as "Ish Echad min *ha'Ramasayim*" (in the plural), according to Rebbi Shmuel bar Nachmeini, because he came from two peaks that 'looked at one another'.
What reason does Rebbi Chanin give?

(b) Earlier, we Darshened 'Echad mi'Masayim Tzofim'.
What does this mean?

(c) What happened to the sons of Korach after the earth swallowed them up?

(a) Four of the seven prophetesses were Sarah, Miriam, Devorah and Chanah.
Who were the other three?

(b) How do we prove that Sarah was a prophetess from her other name - Yiskah?

(c) What else could 'Yiskah' mean?

(d) Where does the Torah explicitly indicate that she was indeed a prophetess?

(a) How does Rav prove that Miriam was a prophetes from the fact that the Torah calls her the sister of Aharon?

(b) What happened following her prophesy (that her mother would give birth to a son who was destined to save Yisrael)?

(c) What has this to do with the Pasuk in Sh'mos "va'Teisatzav Achoso me'Rachok *le'Dei'ah* Mah Ye'aseh Lo"?

(a) What did Devorah do to merit prophesy (see Agados Maharsha DH 'Mai Eishes Lapidos')?

(b) Devorah sat under a date-palm, when she judged the people, because its size ruled out any possibility of Yichud (the prohibition of being alone with a man in a confined space).
What hint is also contained in a palm-tree?

(c) How do we prove that Chanah was a prophetess from her words (recorded in Shoftim - Navi) "Ramah Karni ba'Hashem"? What has this to do with David and Shlomoh, Shaul and Yeihu ben Nimshi?

(d) What did Chanah mean when she said ...

1. ... "Ein Kadosh ka'Hashem Ki *Ein Biltecha"*?
2. ... "ve'Ein *Tzur* k'Elokeinu"?

9)

(a) Aviga'il knew full well that a Chacham is not permitted to examine Dam Nidah at night-time.
So why did she ask David to do so?

(b) He answered that Naval was a Mored be'Malchus, and a Mored be'Malchus may be judged at night-time.
On what grounds did Aviga'il successfully refute that?

(c) David thanked her for having prevented innocent blood from being shed. Why did he use the expression " ... mi'Bo *be'Damim*" (in the plural) - see Agados Maharsha?

(a) David, aroused by the sight of her calf, accosted her (see ha'Gahos ha'Gra).
Why did she reveal her calf in the first place?

(b) What did she mean when she said to him "ve'Lo Tihyeh *Zos* Lecha le'Fukah" ("as a weakness" or "to bring you to Gehinom")?

(c) She said to him "ve'Haysah Nefesh Adoni Tzerurah bi'Tz'ror ha'Chayim" (which the Gemara presumably brings as part of Aviga'il's prophesy - to predict that, in spite of his sin with Bas-Sheva, he would go to Gan Eden). What was she hinting at when she added "ve'Heitiv Hashem la'Adoni, ve'Zachart es Amasech"?

(d) This conforms with two folk-sayings, one of them: 'Even as a woman talks, she still sews'.
What is the other?

(a) We know that Chuldah was among the prophetesses, because the Pasuk in Melachim specifically records how Yoshiyahu sent Chilkiyahu ha'Kohen, Chanan and Achbur to her for a prophesy, and that she responded.
What right did *she* have to prophesy when Yirmiyah was available?

(b) Yoshiyahu chose to send to *her* (rather than to Yirmiyah) for two reasons, one of them, because women are generally softer than men, and he hoped for a merciful prophecy.
What is the other one?

(c) How do we know for sure that (some of) the ten tribes returned? (d) What does ...

1. ... the Gemara learn from the episode of Yoshiyah and the Mizbe'ach in Beis-El. What was Yoshiyahu, King of Yehudah, doing in Beis-El, which belonged to the ten tribes? In which year of Yoshiyahu's reign did Yirmiyah return the ten tribes?
2. ... Rav Nachman learn from the Pasuk in Hoshei'a "Gam Yehudah Shas Katzir Lach be'Shuvi Shevus Ami"?

(a) What do we learn from the Pasuk in Esther "va'Tilbash Esther Malchus"?

(b) What does Rav Nachman learn from the names of the two prophetess Devorah and Chuldah?

(c) How was this manifest in the words of ...

1. ... Devorah?
2. ... Chuldah?

(a) What does ...

1. ... Rav Nachman learn from the 'Gezeirah-Shavah' "ben *Charchos*" (in connection with Chuldah) and "be'Timnas *Cheres*" (in connection with Yehoshua's burial-site)?
2. ... the Tana of the Beraisa learn from the 'Gezeirah-Shavah' "ben Tikvah" (in connection with Chuldah) and "Tikvas ha'Shani" (in connection with Rachav ha'Zonah)?

(b) How do we reconcile Rav Nachman ...

1. ... with the Beraisa?
2. ... with the Pasuk in Divrei Hayamim, which lists Yehoshua's genealogy, but stops at Yehoshua (from which it would appear that he had no children)?

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