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1)

(a) Rebbi Yehudah permits trapping pests from a tree-field in the normal manner, and from a corn-field in an unusual manner (i.e. with a Shinuy). Why the difference?

(b) What constitutes ...

1. ... 'in the normal manner'?
2. ... 'in an unusual manner'?

(c) When is it permitted to trap pests in the normal manner even from a corn-field?

(a) We learned in our Mishnah that one is permitted to effect unprofessional repairs to a breach in a wall on Chol ha'Mo'ed. According to Rav Yosef, this constitutes a wall made of laurel branches interwoven with Lulav-leaves.
How does the Tana of the Beraisa define it?

(b) How does Rav Chisda (explaining our Mishnah) differentiate between the wall of a garden and that of a courtyard?

(c) Why ...

1. ... on the one hand, is there no proof (that one should be permitted to reconstruct the wall of a courtyard in the normal manner) from the Beraisa, which permits a wall that is leaning over the street to be pulled down and reconstructed?
2. ... on the other hand, can we not deduce from there (seeing as the Beraisa actually concludes 'Mipnei ha'Sakanah'), that if not for the danger aspect, it would be forbidden to reconstruct it normally, a Kashya on Rav Chisda?

(d) In that case, why does the Tana permit the reconstruction of the wall at all? Let the owner demolish it to remove the danger, and not re-build it?

(a) In the Sh'mitah, our Mishnah permits repairing a breach in a wall in the normal manner.
What sort of wall is the Tana referring to, that of a garden or of a courtyard?

(b) Why would we have thought that it is be forbidden to do so?

(c) How does Rav Ashi use the Halachah by Sh'mitah, to prove Rav Chisda right?

(a) The Chachamim in our Mishnah forbid the Kohanim to examine Nega'im at all on Chol ha'Mo'ed.
What does Rebbi Meir say? What is his source?

(b) Who is the Chachamim? What is his reason?

(c) Rebbi makes a compromise.
When does he rule like Rebbi Meir and when does he rule like Rebbi Yossi?

(a) Rava restricts the Machlokes between Rebbi Meir and Rebbi Yossi to only one out of three possibilities.
What will be the Din, according to him, by a 'Metzora' ...

1. ... who is still Tahor and who arrives by the Kohen for the first time?
2. ... Musgar Rishon, whom the Kohen is seeing for the second time?

(b) Then in which case do they argue?

(c) On what grounds does Rebbi Yossi disagree with Rebbi Meir? Why can the Kohen not just remain silent if he thinks that the man is Tamei?

6)

(a) We learned earlier that Rebbi accepts Rebbi Yossi's ruling by a Muchlat and Rebbi Meir's by a Musgar.
Why is that? What advantage can a Muchlat possibly have over one who is declared Tahor?

(b) Then why do others invert Rebbi's ruling (that he accepts Rebbi Meir's opinion by a Muchlat and Rebbi Yossi's by a Musgar)?

(c) What do we learn from the Pasuk ...

1. ... in Tazri'a "ve'Yashav mi'Chutz le'Ohalo Shiv'as Yamim"?
2. ... in Va'eschanan "Lech Emor Lahem, 'Shuvu Lachem le'Oholeichem!' "?

(d) What does ...

1. ... Rebbi Yehudah learn from the Pasuk in Yechezkel "Shiv'as Yamim Yisperu Lo"?
2. ... his son Rebbi Yossi say about that?

(a) What did Rebbi Chiya declare in front of Rebbi (regarding the conception of Yosam, the son of Uziyah, who was a Metzora)? With which Tana will this concur?

(b) Did Rebbi agree with Rebbi Chiya?

(c) Rebbi Yossi b'Rebbi Yehudah (in the previous question) Darshens a Kal va'Chomer (from Musgar to Muchlat).
What is Rebbi Yehudah (and Rebbi)'s reason?

(a) What do we learn from the Pasuk in Tazri'a "*u've'Yom* Heira'os Bo ... "? To which two occasions does this refer?

(b) Rebbi learns this from another source by Tum'as Batim.
Which source?

(c) According to Abaye, the Machlokes has no ramifications. It is entirely a matter of what is the source and no more. Rava disagrees.
What are the ramifications of their Machlokes, according to him?

(d) Why does Rebbi Yehudah decline to learn from "ve'Tzivah ha'Kohen u'Finu es ha'Bayis"?

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