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1)

(a) The list of occasions that one tears K'ri'ah and is forbidden to re-sew professionally - ever, comprises five people, three events and three locations. Which ...

1. ... three people (besides one's father and mother), does it incorporate?
2. ... which two events (besides hearing bad news), create this situation?
3. ... two locations (besides that of the Beis Hamikdash), must one see?

(b) What do we learn from Elisha, who, as Eliyahu was being carried away in a fire-chariot, cried out (and then rent his garments) ...

1. ... "Avi Avi"?
2. ... "Rechev Yisrael u'Farashav"? How do we know that?

(c) And what do we learn from the continuation of the Pasuk "va'Yechazek bi'Vegadav va'Yikra'em *li'Sh'nayim Kera'im*"?

(d) How can we learn the Dinim of Keri'ah for a Meis from Eliyahu, seeing as he did not die?

(a) What do we learn from David, who, upon hearing of Yisrael's defeat at the hands of the P'lishtim and the death of Shaul and Yehonasan, rent his clothes for ...

1. ... "Shaul"?
2. ... "Yehonasan"?
3. ... "and the people of Yisrael ... who had fallen by the sword"?

(b) How do we know that all three are not required before one is obligated to tear Keri'ah?

(c) What else did David and the people who were with him do until the evening, besides eulogize and cry over the tragedy?

(d) Shavur Malka (King of Persia) killed twelve thousand Jews.

1. ... Why did Shmuel not tear Keri'ah when he heard the news?
2. ... How do we reconcile this with the fact that Shavur Malka himself boasted to Shmuel that he had never killed a Jew?

(a) And what do we learn from the Pasuk in Melachim, where, following the blasphemy of Ravshakei (Sancheiriv's emissary), the Navi describes how Elyakim ben Chilkiyah who was in charge of the Beis ha'Mikdash, Shevna the Sofer and Yo'ach ben Asaf clerk of the court, came to Chizkiyahu with their clothes torn?

(b) Is there any difference in this regard, between the person who initially hears the blasphemy and those who hear it repeated from him (as he testifies in court)?

(c) How do we know that the witnesses do not need to tear K'ri'ah again, when they repeat what they heard, because they already tore when they heard it?

(d) What do we learn from a 'Gezeirah-Shavah' "K'ri'ah" "K'ri'ah" from Elisha?

(a) When they read out to King Yehoyakim the first four Pesukim of Yirmiyah ha'Navi's new Seifer 'Eichah' "Eichah Yashvah Badad ... ", "Bachoh Sivkeh ba'Laylah ... ", "Galsah Yehudah me'Oni ... " and "Darchei Tziyon Aveilos ... ", he was unperturbed.
Why was that?

(b) How did he react when they ...

1. ... read the fifth Pasuk "Hayu Tzareha le'Rosh ... "?
2. ... informed him that this was Hashem's punishment for Yisrael's many sins?

(c) What do we learn from the following words in Yirmiyah "ve'Lo Pachadu ve'Lo Kar'u es Bigdeihem"?

(d) Rav Papa asked Abaye how we know that this Pasuk is not referring to bad news.
What did he reply?

(a) Rav Huna says that someone who witnesses the tearing of a Sefer-Torah, is obligated to tear two Keri'os.
Why is that?

(b) What happened once to Rebbi Aba's Tefilin, when he removed them and put them down on a sheet?

(c) When Rebbi Aba declared that had it succeeded, he have had to tear two Keri'os, Rebbi Huna bar Chiya objected on the grounds that he had heard differently from Rav Yehudah.
What did Rav Yehudah say?

(a) What do we learn from the Pasuk in Yirmiyah, where eighty men came from Sh'chem, Shilo and Shomron with shaven beards, *torn clothes*, and cut-up, carrying a Minchah and Levonah to the Beis-Hamikdash?

(b) When does one quote the Pasuk in Yeshayah ...

1. ... "Arei Kodshecha Hayu Midbar"?
2. ... "Tziyon Midbar Haysah, Yerushalayim Shemamah"?
3. ... "Beis Kodsheinu ve'Sif'arteinu Asher Hilelucha Avoseinu Haysah li'S'reifas Eish ... "?

(c) We learned in the Beraisa that one tears Keri'ah when one sees the BeisHamikdash and just adds to the tear when seeing Yerushalayim.
How do we reconcile this with the Beraisa which requires an independent tear for the Beis ha'Mikdash?

(d) How is it possible to see the Beis-Hamikdash before Yerushalayim?

1. ... 'le'Sholelan'?
2. ... 'le'Molelan?
3. ... 'le'Loktan'?
4. ... 'La'asosan ke'Min Sulamos'?
5. ... 'Ichuy Aleksandri', which is the only one that is forbidden? See Tosfos DH 'u've'Ichuy'.

8)

(a) What is the difference between tearing K'ri'ah on a garment from a spot that has been sewn in one of the four ways that are permitted to an Aveil and tearing from a spot that was sewn professionally (by means of Ichuy Alexandri)?

(b) What may one do, according to the Tana Kama of Rebbi Shimon ben Elazar to enable the rent garment to be sewn together professionally?

(c) Someone who purchases a garment on which Keri'ah has been made, may not repair it professionally.
What Halachah (in the laws of purchasing) do we learn from the fact that the purchaser is not permitted to repair it either?

(d) Rebbi Meir requires a Keri'ah of one Tefach, and a Tosefes of three Tefachim, Rebbi Yehudah, a Keri'ah of three Etzba'os, whereas a Tosefes of anything will do.
What does Ula rule in both cases?

(a) What will be the Din with regard to re-sewing the tear professionally, if a person tore initially for ...

1. ... his father and then for his son?
2. ... his son and then for his father?

(b) If someone's father died, then his mother, then his brother and then his sister, he tears one K'ri'ah for all of them.
This is the opinion of the Tana Kama. What does Rebbi Yehudah ben Beseirah say? Why is that?

(c) Shmuel rules like the strict opinion of Rebbi Yehudah ben Beseirah. How do we reconcile this ruling with Shmuel's other ruling - that we always follow the more lenient opinion when it comes to Aveilus?

(a) The limit for tearing K'ri'ah is as far as the navel.
What hint do others bring for their opinion that it may reach no further that the heart?

(b) What does one do when ...

1. ... the tear reaches one's navel?
2. ... the entire front of one's garment down to the navel is full of rents?
   Does one start tearing at the back?
3. ... and back of the garment are torn?

(c) What does the Beraisa say about tearing at the bottom of the garment or at the sides?

(d) Does anyone tear at the bottom of his clothes?

(a) Rav Masna and Mar Ukva argue in the name of Sh'muel's father and Levi: one of them says that one may only add to an initial tear after the *Shiv'ah*.
What does the other one say?

(b) The reason for the first opinion is because during the Shiv'ah, even sewing the tear inexpertly is forbidden.
Does this mean that a woman who is sitting Shiv'ah (who *is* permitted to sew her torn garment), is permitted to add to the initial tear (for another deceased relative), even during the Shiv'ah?

(c) By the same token, the reason that the second opinion forbids adding to the tear during the Sh'loshim is because one is then forbidden to sew the garment professionally.
Does this mean that one may never add to the tear of a garment that one tore for one's father or mother (even *after* the Sh'loshim), seeing as one is never permitted to sew it professionally?

(a) What does the Beraisa say about someone who walks in front of a dead person with a garment that was torn previously?

(b) What should a person do (as regards tearing K'ri'ah) if he borrowed a coat ...

1. ... with the express intention of going to visit his sick father, but when he arrived, he found that his father had died?
2. ... without mentioning the fact that his father was sick?

(c) Besides not informing a sick man that his relative has died (in case this causes his illness to seriously deteriorate), what else may one not do in his presence? What does one do with weeping women?

(d) Does one tear Keri'ah ...

1. ... on a Katan whose relative died (bearing in mind that he is not obligated to mourn)?
2. ... for one's father-in-law or mother-in-law?

(a) What does the Tana in Eivel Rabasi say about an Aveil holding a baby on his lap?

(b) We learned in our Mishnah that, on Chol ha'Mo'ed, one serves the Se'udas Havra'ah on beds that have not been over-turned.
When, during the rest of the year (see Rosh, Si'man 58) does one serve the Aveil on an overturned bed, and when does one serve him on a bed that is not overturned?

(c) What did Rava (who was sitting Shiv'ah) remark about Aba bar Marsa, when he kept on overturning the bed in order to serve Rava, after Rava had righted it?

(d) An Aveil who is traveling is obligated to minimise his urgent business dealings if possible (see Tosfos DH 'Im').
What should he do if he is unable to do so?

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