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1)

(a) The author of our Mishnah cannot be Rebbi Yishmael, who does not permit adding to the five six and seven Aliyos of Yom-Tov, Yom Kipur and Shabbos respectively. Neither can it be Rebbi Akiva, even though he agrees with the Tana of our Mishnah that one may.
Why can the author not then be Rebbi Akiva? In which point does he *disagree* with the Tana of our Mishnah?

(b) The author of our Mishnah is in fact, Tana de'Bei Rebbi Yishmael.
How can Rebbi Yishmael argue with himself?

(a) The Beraisa states that on Yom-Tov, one begins Davenning later than usual, and concludes earlier.
Why is that?

(b) He also says that on both Yom-Kipur and Shabbos one goes to Shul early. Why is that?

(c) On the other hand, one concludes late on Yom-Kipur, whereas on Shabbos, one concludes early.
Is that necessarily because the author of the Beraisa is Rebbi Akiva, in whose opinion one calls up six people on Shabbos, and seven on Yom Kipur?

(a) According to some, the three, five and seven Aliyos of weekday, Yom-Tov and Shabbos respectively represent the three, five and seven words of the three Pesukim of Birchas Kohanim (see Tosfos above 21b. DH 'Keneged').
What do others say?

(b) Rav Yosef cited a Beraisa that held the latter view.
Why did he never teach that Beraisa to Abaye?

(c) What do the six Aliyos on Yom Kipur represent?

(d) In fact, the list of those who stood on Ezra's left contains *seven* names (Pedayah, Mishael, Malkiyah, Chashum, Chashbadanah, Zecharyah and Meshulam).
So why does Rav Yehudah count them as six?

1. ... a Katan?
2. ... a woman?

(a) Rav Huna and Rav Yirmiyah bar Aba argue over whether the Maftir is counted among the seven Aliyos or not. The one who says that he cannot, quotes Ula as his reason.
What does Ula say?

(b) What is the minimum number of Pesukim that one Leins from the Navi (for the Haftarah)?

(c) Why is there no proof from there that the Maftir is counted among the seven (because otherwise, he should read a minimum of twenty-*four* Pesukim)?

6)

(a) How do we reconcile the Minhag to Lein the Haftarah of "Oloseichem Tamu" in Yirmiyah (which does not contain twenty-one Pesukim) with the above Beraisa, which requires a minimum of twenty-one Pesukim?

(b) And how do we reconcile Rav Shmuel bar Aba, who quoted Rebbi Yochanan, who would often stop the Haftarah after *ten* Pesukim?

(a) What do the following have in common: Porsin al Shema, Tefilah be'Tzibur, Nesi'as Kapayim (Duchening), K'ri'as ha'Torah and Leining the Haftarah?

(b) What does 'Porsin al Shema' mean?

(c) What do we learn from the Pasuk in Emor "ve'Nikdashti *be'Soch* B'nei Yisrael"?

(d) We learn this from a 'Gezeirah-Shavah' ("ve'Nikdashti *be'Soch* B'nei Yisrael" and "Hibadlu *mi'Toch* ha'Eidah" - referring to the congregation of Korach).
Why do we require the second 'Gezeirah-Shavah' - "Hibadlu mi'Toch *ha'Eidah*" and "ad Masai la'Eidah ha'Ra'ah ha'Zos" (Ki Sisa)? By whom is the second Pasuk written?

(a) What is 'Ma'amad u'Moshav'?

(b) Why does it require at least ten people?

(c) Birchas Aveilim, Tanchumei Aveilim and Birchas Chasanim also require ten.
What is ...

1. ... Birchas Aveilim?
2. ... Tanchumei Aveilim?

(d) Why is it that the Aveilim are not counted in the Minyan for Birchas Aveilim, whereas the Chasanim are counted for Birchas Chasanim?

10)

(a) Ten expert assessors are required to assess land, of whom at least one must be a Kohen. What is the source for that?

(b) Seeing as the ten times "Kohen" incorporates Erchin, animals and land, why is it that specifically land requires ten assessors?

(c) What is the problem with this entire Derashah? What ought we to say?

(a) A man, like land, requires ten assessors.
But since when is a man Hekdesh?

(b) Why does a man require ten assessors? What is the source for it?

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