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1)

(a) To examine the Techeiles, Rav Yitzchak b'rei de'Rav Yehudah would bring alum (or straw [Rambam]), fenugreek-juice and urine from a forty-day old baby.
What else might 'Meimei-Raglayim ben Arba'im Yom' mean?

(b) What would he then do with them?

(c) What was the purpose of this test?

(a) Rav Ivya cited Rav Avira, who would bring hard barley yeast.
What did he do with it? And what did it prove?

(b) What is the significance of the sign 'Shinuy Sheker, Shinuy Emes'? What does it prove?

(c) How do we now reconcile the Beraisa with all of this? What did the Tana mean when he said 'Techeiles Ein Lah Bedikah'?

(a) What happened when they tested the Techeiles that Mar from Mashchi (who lived in the time of Rav Acha'i) brought ...

1. ... with the first of the above tests (that of Rav Yitzchak b'rei de'Rav Yehudah)?
2. ... with the second test (that cited by Rav Ivya)?

(b) How did the b'nei Eretz Yisrael reconcile this apparent discrepancy?

(a) What do we mean when we state that Rebbi Mani was Machmir like the Beraisa? What did he used to do when buying Tzitzis?

(b) What did that old man comment on that?

(c) What does the Beraisa say about someone who purchases a garment with Tzitzis from ...

1. ... a Jewish store?
2. ... a Nochri merchant?
3. ... a private Nochri? Why the difference?

(d) What makes the leniency by purchasing Tzitzis from a Nochri merchant all the more surprising?

(a) One of the reasons that Chazal forbade the sale of a garment with Tzitzis to a Nochri is because of 'Zonah'.
What does this mean?

(b) What reason did Rav Yehudah give for the prohibition?

(a) Rav Yehudah attached Tziztis to his wife's four-cornered garments.
Why did he do that?

(b) Then why would he recite a B'rachah over his own Tzitzis every morning?
What did Rebbi say about Tefilin in this regard?

(c) Then why did Rav Yehudah recite a B'rachah only each morning? Why not each time he took off a garment and put it on again, even if this took place even more than once a day?

(d) What is then the significance of 'each morning'?

(a) The Tana Kama in the Beraisa includes everyone in the Mitzvah of Tzitzis: 'Kohanim, Levi'im, Yisre'eilim, Geirim, Nashim and Avadim'.
With which of these does Rebbi Shimon argue? Why is that?

(b) We ask why the Tana finds it necessary to mention 'Kohanim, Levi'im and Yisre'eilim.
What do we answer? What do we learn from the juxtaposition of "Lo Silbash Sha'atnez ... Gedilim Ta'aseh Lach", that would led us to believe that Kohanim are Patur?

(c) Which of the Bigdei Kehunah contained Sha'atnez?

(a) What does Rebbi Shimon learn from the Pasuk ...

1. ... in Shelach-Lecha "u'Re'isem Oso"?
2. ... in Ki Seitzei "Asher Techaseh Bah" (which is superfluous, and serves as a 'Ribuy')?

(b) On what basis do we include the garment of a blind person and exclude a night garment (and not vice-versa)?

(c) What do the Rabbanan learn from ...

1. ... "*Asher* Techaseh Bah" (which is otherwise redundant)?
2. ... "Gedilim ... al *Arba* Kanfos Kesuscha"?
3. ... "u'Re'isem Oso"?

(d) On what grounds do the Chachamim interpret the Pasuk "Asher Techaseh Bah" and " Gedilim ... al Arba Kanfos Kesuscha" the way they do, and not vice-versa?

9)

(a) Based on the Mishnah in B'rachos, in which way does looking at the Mitzvah of Tzitzis help us to fulfill the Mitzvah of K'riyas Sh'ma (as we just explained).

(b) What does the Tana mean, when, in another Beraisa, he says 'Re'ei Mitzvah Zu u'Zechor Mitzvah Acheres ha'Semuchah Lah'? Which Mitzvah is he referring to?

(c) In still another Beraisa, the Tana writes that once someone becomes Chayav to fulfill this Mitzvah, he becomes Chayav to fulfill all the Mitzvos.
What might he mean by that?

(d) What does the Tana of yet another Beraisa learn from the juxtaposition of ...

1. ... Tzitzis ("u'Re'isem Oso") to "u'Zechartem es Kol Mitzvos Hashem"?
2. ... "u'Re'isem Oso" to "u'Zechartem es ... " to "Va'asisem Osam"?

(a) What does Rebbi Shimon in a Beraisa learn from the Gezeirah-Shavah' "u'Re'isem *Oso*" and "es Hashem Elokecha Tiyra, *ve'Oso* Sa'avod" (Va'eschanan)?

(b) The Tana of another Beraisa describes Yisrael as beloved, because Hashem surrounded them with Mitzvos.
Which Mitzvos?

(c) What is the connection between what we just said the Pasuk in Tehilim "Sheva ba'Yom Hilalticha al Mishpetei Tzidkecha"?

(a) When David Hamelech once entered the bath-house, he lamented that he was spiritually naked, because none of these Mitzvos applied there.
How did he console himself?

(b) Which song of praise did he sing after exiting the bath-house?

(c) What was Rebbi Eliezer referring to when he quoted the Pasuk in Koheles "ve'ha'Chut ha'Meshulash Lo bi'Meheirah Yinasek"?

(d) What did he say about someone who keeps all three Mitzvos, based on the Pasuk in Tehilim "Choneh Mal'ach Hashem Saviv li'Yerei'av Ve'yechaltzem"?

(a) How did Rebbi Meir in a Beraisa, explain the deeper meaning of Techeiles.
What does it ultimately remind a person of?

(b) What is the "Ma'aseh Livnas ha'Sapir" that is beneath Hashem's Feet reminiscent of?

(c) Why, according to Rebbi Meir, is the sin of negating the Lavan graver than that of negating the Techeiles?

(d) What Mashal does he give (to the two Avadim) to illustrate this?

(a) In another Beraisa, Rebbi Meir obligates the reciting of a hundred B'rachos daily.
How does he derive this from the Pasuk in Eikev "ve'Atah Yisrael, Mah Hashem Elokecha Sho'el me'Imach"?

(b) How does Rav Chiya b'rei de'Rav Ivya suggest one supplements the missing B'rachos (caused by the shorter Amidah)?

(c) Rebbi Meir adds three B'rachos to the Seider ha'Yom. Two of them are 'she'As'ani Yisrael' and 'she'Lo As'ani Ishah'.
What is the third?

(a) What objection did Rav Acha bar Ya'akov raise, when he heard his son recite the last B'rachah?

(b) What did he replace it with?

(c) What problem do we have with that?

(d) We answer this with 'Zil T'fei', meaning that the Avdus of an Eved is more degrading than that of a woman.
How else might we read the two words?
What will they then mean?

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