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1)

(a) Our Mishnah continues to describe the ceremony of the cutting of the Omer.
When did the Sheluchei Beis-Din first go out to the field? What did they do there?

(b) Why did the residents from all the surrounding areas come to participate?

(c) What did the Sheli'ach Beis-Din say to the people, to ascertain that the time to cut the barley had fallen due?

(d) He would also ask them whether he was holding a scythe, whether what was lying in front of him was a box, and (if the sixteenth fell on Shabbos) whether it was Shabbos.
What is the last thing he asked them?

(a) How many times would he ask each of these questions?

(b) What was the purpose of all this?

(a) The Beraisa lists the days on which the Rabbanan forbade fasting and eulogizing. From Rosh Chodesh Nisan until the eighth they were forbidden to fast (because the Tamid was established [see also Tosfos and Rabeinu Gershom]).
What does this mean as far as eulogizing is concerned?

(b) Whereas from the eighth until the end of Yom-Tov they forbade eulogizing because Shavu'os was established.
What does this mean as far as fasting is concerned?

(c) In connection with a Yachid donating the Korban Tamid, what did the ...

1. ... Tzedokim Darshen from the Pasuk in Pinchas "es ha'Keves Echad *Ta'aseh* ba'Boker ... "?
2. ... Chachamim Darshen from the Pasuk there "es Korbani Lachmi le'Ishai *Tishmeru*"?

(a) What did the Tzedokim contend, in connection with the date of Shavu'os?

(b) What did that old Tzedoki reply when Raban Yochanan ben Zakai challenged them to present their source?

(c) What did Raban Yochanan ben Zakai initially answer?

(d) What is the significance of the eleven days that he referred to?

5)

(a) What did Raban Yochanan ben Zakai mean when he said 've'Lo Tehei Torah Sheleimah she'Lanu ke'Sichah Beteilah she'Lechem!'?

(b) What is the problem with the Pesukim in Emor (in connection with the Sefiras ha'Omer "Tisperu Chamishim Yom" and "Sheva Shabbasos Temimos Tih'yenah"?

(c) How did Raban Yochanan ben Zakai reconcile the two Pesukim and counter that old Tzedoki with one stroke.

(d) To prove the Tzedokim wrong, how does Rebbi ...

1. ... Eliezer learn from the Pasuk in Re'ei "Shiv'ah Shavu'os *Tispar Lach*"?
2. ... Rebbi Yehoshua learn from Kidush ha'Chodesh ('Maneh Yamim ve'Kadeish Chodesh, Manei Yamim ve'Kadesh Atzeres')?
3. ... Rebbi Yishmael learn it from the Sh'tei ha'Lechem ('Havei Omer ba'Pesach, u'Shetei ha'Lechem ba'Atzeres')?
4. ... Rebbi Yehudah ben Beseira learn it from 'Shabbos le'Matah' ("ad mi'Mochoras ha'Shabbos ha'Shevi'is Tisperu')?

(a) Another Beraisa cites additional proofs that we always begin counting the Omer on the sixteenth of Nisan.
What does the Tana first learn from the Pasuk in Emor "u'Sefartem Lachem"?

(b) Each Tana then proves that "Shabbos" refers to Yom-Tov and not Shabbos, citing a different source. How does Rebbi Yossi b'Rebbi Yehudah prove it from the Pasuk "Tisperu Chamishim Yom"?

(c) Rebbi Yehudah ben Beseira concurs with the explanation of Rebbi Eliezer in the first Beraisa (see Tosfos D.H. Rebbi Yehudah ... '), and Rebbi Yossi (according to the second Lashon), with Rebbi ben Beseira there ('Ne'emar Shabbos le'Matah ... ').
How, according to the first Lashon, does Rebbi Yossi dismiss the suggestion that "mi'Mocharas ha'Shabbos" means literally Shabbos Bereishis, from pure logic?

(a) Finally, Rebbi Shiman ben Elazar learns it from the Pesukim "Sheishes Yamim Tochal Matzos" (Re'ei) and "Shiv'as Yamim Matzos Tocheilu".
How does he reconcile the apparent contradiction between the Pesukim?

(b) What does he then prove from there?

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