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1)

(a) Our Mishnah invalidates a Megilah that is written with Sam, Sikra, Kumus and Kankantum. 'Sam' is orpiment.
What is ...

1. ... Sikra?
2. ... Kumus?
3. ... Kakantum?

(b) The Mishnah also invalidates a Megilah that is written on Neyar or on Diftera. 'Neyar' is a paper manufactured from herbs using glue.
What is 'Diftera'?

(c) What (in connection with the way the Megilah is written) do we learn from ...

1. ... "ki'Ch'savam ve'chi'Z'manam"?
2. ... "the 'Gezeirah-Shavah' "va'Tichtov Esther ha'Malkah" (Esther) and "va'Yomer Lahem Baruch ... va'Ani Kosev al ha'Seifer u'vi'D'yo" (Yirmiyah)?

(a) According to Rebbi Meir, one has to read the entire Megilah, and according to Rebbi Yehudah, from "Ish Yehudi".
What does Rebbi Yossi say?

(b) What is the fourth opinion?

(a) The Tana of our Mishnah states that if a ben Ir who is in a K'rach on the fourteenth intends to return, he reads on the fourteenth, otherwise, he reads on the fifteenth; and the same goes for a ben K'rach who is in an Ir on the fourteenth.
By when must the latter intend to leave the Ir in order not to read on the fourteenth night?

(b) What is the Din regarding a ben Ir who intends to remain in the K'rach until the morning of the fifteenth?

(c) What do we learn from the Pasuk "Al-kein ha'Yehudim ha'P'razim, *ha'Yoshvim be'Arei ha'P'razos*"?

(d) How do we know to apply the same principle to a 'Mukaf for a day'?

(a) Why does Rava say that a ben K'far who is in an Ir on the night of the fourteenth, reads the Megilah then (even if he read the Megilah already), even if he intends to return before the morning?

(b) The Beraisa states that a ben K'rach who went to an Ir reads like his place, even if he intends to remain there until the fourteenth morning.
Why can this Beraisa not be correct the way it stands?

(c) So we change 'a ben K'rach' to 'a ben K'far'. Rava reconciles the Beraisa with his previous statement by making a further change in the Beraisa.
What is it?

(a) We learned earlier that the Tana'im argue over how much one needs to read in order to be Yotze. According to Rebbi Yochanan, they all derive their respective opinions from the same source, from "es Kol Tokef".
How does ...

1. ... Rebbi Meir (who says 'all of it') learn it from there?
2. ... Rebbi Yehudah (who says from 'Ish Yehudi')?
3. ... Rebbi Yossi ('Achar ha'Devarim ha'Eileh")?
4. ... Rebbi Shimon bar Yochai ('ba'Laylah ha'Hu')?

(b) According to Rav Huna, they all derive it from "u'Mah Ra'u al Kachah, u'Mah Higi'a Aleihem".
Why did ...

1. ... Achashverosh use the holy vessels of the Beis Hamikdash, and what happened because of it?
2. ... Mordechai incite Haman by refusing to bow down to him, and what happened because of it?
3. ... Haman become angry with all the Jews, and what happened because of it?
4. ... Achashverosh decide to send for the Book of Chronicles, and what happened because of it?

(c) Like whom is the Halachah?

(d) In which point do they all agree?

(a) In which regard is the Megilah called ...

1. ... a Seifer?
2. ... an Igeres?

(b) What does Rav Nachman mean when he adds that the threads must be 'Meshulashin'?

(c) Under which condition is a Megilah that is written as part of Kesuvim, Kasher?

The Sugyos of Rebbi Chiya bar Aba Amar Rebbi Yochanan.

(d) When is a Megilah Kasher even if it is level with the rest of Kesuvim?

7)

(a) Rebbi Yochanan said that leaving a little of a Seifer unstitched at the top and at the bottom is 'Halachah le'Moshe mi'Sinai'.
How does Rebbi Chiya bar Aba modify this statement?

(b) What would have happened had the tiniest crack remained in the rock of the cave in which Moshe Rabeinu, and later Eliyahu, hid, and which Hashem covered with His Hand (Kevayachol) when He went past?

(c) We learn from the Pasuk in Ki Sisa (with regard to the Luchos) "va'Aleihem ke'Chol ha'Devarim Asher Diber Hashem Imachem ba'Har", that Hashem showed Moshe 'Dikdukei Torah, Dikdukei Sofrim, u'Mah she'ha'Sofrim Asidin le'Chadeish'. 'Mah she'ha'Sofrim Asidin le'Chadeish' refers to Mikra Megilah.
What are ...

1. ... 'Dikdukei Torah'?
2. ... 'Dikdukei Sofrim'?

(a) The Tana Kama invalidates a Cheresh, Shotah or Katan from reading the Megilah.
What does Rebbi Yehudah say?

(b) Assuming that a Cheresh is not even Yotze Bedieved, who will be the author of our Mishnah?

(c) What makes us initially presume that, according to the Tana of our Mishnah, a Cheresh is not even Yotze Bedieved?

(a) We then suggest that a Cheresh does not necessarily need to tally with a Shoteh, and that the author could therefore be Rebbi Yehudah.
What is the problem with this?

(b) How do we nevertheless establish both the Reisha and the Seifa of our Mishnah like Rebbi Yehudah?

(c) How will establishing our Mishnah like Rebbi Yehudah create a problem with the Beraisa of Yehudah the son of Rebbi Shimon ben Pazi, who permits a dumb person to give Terumah Lechatchilah (despite the fact that he is unable to recite a Berachah)?

(d) Why is it no better to establish our Mishnah like Rebbi Yossi (in which case Rebbi Yehudah will permit a dumb person even Lechatchilah)? Which Beraisa (in connection with Birchas ha'Mazon) will then be problematic?

(a) We establish the Beraisa (of Rebbi Shimon ben Pazi) like Rebbi Yehudah. Then who will be the author of the previous Beraisa, which forbids Benching silently Lechatchilah?

(b) What does Rebbi Meir learn from the Pasuk "Asher Anochi Metzav'cha ha'Yom al Levavecha"?

(c) How does this enable us to reastablish the two Beraisos currently under discussion?

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