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1)

(a) What does the Tana Kama of the Beraisa rule regarding a folded garment?
Is it Chayav Tzitzis the way it is, or not?

(b) What does Rebbi Shimon say?

(c) What problem do we have with the Beraisa's statement, that Rebbi Shimon concedes that it is Chayav if one then sewed it?

(d) We answer 'Lo Tzericha, de'Naktah be'Sichi', which might mean that he did not sew it, but held the folds together with pegs.
What else might 'Naktah be'Sichi' mean?

(a) When Rabah bar Rav Huna went to see Rabah (or Rava) bar Rav Nachman, what sort of Talis did he find him wearing?

(b) What happened when he unfolded it to cover his whole body?

(c) What did Rabah bar Rav Nachman subsequently do, when Rabah bar Rav Huna pointed out that this was not the Kanaf mentioned by the Torah?

(d) What objection did Rabah bar Rav Huna raise to that?

(a) How do we try to prove Rabah bar Rav Huna's ruling, from the Chasidim ha'Rishonim in the Beraisa (that we cited earlier) 'Keivan she'Argu Bah Shalosh, Hayu Matilin Bah Techeiles'?

(b) How do we refute the proof? Why can one not bring a proof from Chasidim?

(c) Rav Ketina would wear a Sadin in summer and a Sarb'la in winter.
Why were both of these Patur from Tzitzis?

(d) What did the angel ask him?

(a) Why was Rav Ketina surprised at the angel's question?

(b) What was the latter's reply?

(c) How do we try to prove from here that the angel argues with Rabah bar Rav Huna, that Tzitzis is Chovas Gavra and not Chovas Talis?

(d) How do we refute this proof? Why would the angel's reply make no more sense if we said that it was 'Chovas Gavra'?

(a) So what *did* the angel accuse Rav Ketina of doing?

(b) Rav Tuvi bar Bisna Amar Shmuel too, requires that one attaches Tzitzis to garments in the drawer.
What on the other hand, does he learn from the Pasuk in Ki Seitzei (in connection with a Beged of Tzitzis) "Asher Techaseh Bah"?

(c) What does he mean when he says 'be'Hahu Sha'ata be'Vaday Raminan, Mishum "Lo'eg la'Rash Cheref Oseihu"?

(a) What distinction does Rachbah Amar Rav Yehudah draw between a Beged which tore beyond three finger-breadths from the edge and within three finger-breadths?

(b) What is the reason for this distinction?

(c) This conforms with the opinion of Rebbi Meir in a Beraisa.
What do the Chachamim say?

(a) Both opinions agree however, that one is not permitted to bring a complete Kanaf (even the size of an Amah), with the Tzitzis already attached, and sew it over the torn Kanaf.
Why not?

(b) On what condition do they permit bringing used Tzitzis from one Beged to attach to another?

(c) Why might we have thought that this would be prohibited?

(d) On what grounds do we reject the proof from here that 'Matirin mi'Beged le'Beged'?

8)

(a) What does the Beraisa say regarding a Talis that is made completely of Techeiles? How does one fulfil the Mitzvah of Lavan on it?

(b) What is the sole dye (besides Techeiles), that is not eligible? Why did the Chachamim forbid it?

(c) Another Beraisa requires the same color Tzitzis as the Beged (regarding Lavan).
What do we ask from there on the previous Beraisa? What does the Tana say about Kala Ilan?

(d) And we establish the second Beraisa when he added only two threads of Kala Ilan to the two threads of Techeiles.
Why, in spite of what we said earlier, is this Kasher Bedieved?

(a) How do we then establish the first Beraisa? Why is it Pasul?

(b) What other reason might there be for forbidding Kala Ilan in the first Beraisa?

(c) How do we then establish the second Beraisa? Why is it Kasher Bedieved?

(d) Why is there no proof from the decree currently under discussion that 'Matirin mi'Beged le'Beged'?

(a) Rav holds 'Ein Matirin mi'Beged le'Beged', 'Ein Madlikin mi'Ner le'Ner' and 'Ein Halachah ke'Rebbi Shimon bi'Gereirah'.
To which lights is he referring?

(b) What does Shmuel say?

(c) What is the significance of the last ruling? What is the case stated in the Beraisa?

(d) What did Abaye say about Rabah in connection with these three cases?

(a) Rav Yehudah would hand his Tzitzis (i.e. Beged with Tzitzis) to a Nochri laundryman.
Why might we have thought that this is forbidden?

(b) Rav Chanina would roll the Tzitzis into a ball.
What did Ravina used to do?

(a) According to Beis Shamai, Tzitzis comprise four threads (which are then doubled).
What do Beis Hillel say?

(b) What are we referring to, when we say 've'Kamah Tehei Meshuleshes, Beis Shamai Omrim Shalosh'?

(c) What will then be the size of the G'dil?

(d) What do Beis Hillel say?

(a) How does the Beraisa define the finger-breadths of Beis Hillel? How many are there in a Tefach?

(b) That refers to the thumb, Abaye explains. How many little fingers and how many middle fingers make up a Tefach, according to him?

(c) What does Rav Papa mean when he says with regard to the Tzitzis ...

1. ... 'Hilchesa Arba be'Soch Shalosh'?
2. ... 'Meshuleshes Arba'?

(d) We query Rav Papa from a Beraisa which translates 'Tzitzis' as 'coming out (from the Kanaf)'.
How else does the Tana, supported by the elders of Beis Shamai and Beis Hillel in the attic of Yonasan ben Beseira, translate 'Tzitzis'?

(a) How do we reconcile this Beraisa with Rav Papa, who just gave Tzitzis a Shiur?

(b) We prove this from the same Beraisa's statement regarding Lulav.
What did the Tana say about Lulav?

(c) What do we prove from there?

(d) It is not possible to explain 'Ein Lo Shiur' literally, due to a Mishnah in Sukah.
What Shi'ur does the Mishnah there give for a Lulav?

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