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1)

(a) What does Rav Acha b'rei de'Rav Ika extrapolate from the Beraisa that we quoted earlier ' ... O she'Shayru Sh'tei Sa'aros, Lo Asah K'lum'?

(b) How do we learn this from the Pasuk "ba'Yom ha'Shevi'i Yegalchenu" (bearing in mind that the Torah has already written "ve'Gilach")?

(c) When Rebbi Yossi b'Rebbi Chanina queried this on the grounds that the Pasuk refers to a Nazir Tamei, whereas the Beraisa refers to a Nazir Tahor, they laughed at him.
Why?

(d) Why might one call this episode poetic justice?

(a) Abaye asked a She'eilah (which remains unresolved) about a Nazir who left two hairs unshaven.
What exactly is the She'eilah?

(b) Rava too, asked a She'eilah, about a Nazir who left two hairs unshaven and then shaved one of them before the remaining hair fell out.
What was Rav Acha mi'Difta's objection to the She'eilah?

(c) How do we therefore amend it?

(d) And how do we amend Ravina's reply 'Gilu'ach Ein Ka'an, Se'ar Ein Ka'an' (even though one hair is not a sufficient Shiur for the Mitzvah of shaving, seeing as now there is only one hair left, he is Patur)?

(a) Our Mishnah states 'Nazir Chofef u'Mefaspes be'Sa'aro' (despite the fact that both of these are likely to remove hair).
What is the meaning of ...

1. ... 'Chofef'?
2. ... 'Mefaspes'?

(b) Who then, must be the author of the Mishnah?

(c) Does this mean that the Seifa, which forbids the Nazir to comb his hair, goes like the Rabbanan, who hold 'Davar she'Ein Miskaven, Asur'?

(a) Rebbi Yishmael in our Mishnah, forbids a Nazir to wash his hair with earth 'Mipnei she'Maseres es ha'Se'ar'. He might mean 'Mipnei she'Hi Maseres ... ' (because this particular kind of earth, removes hair).
What else might he mean?

(b) What is the outcome of this She'eilah?

(a) How many sets of Malkos will a Nazir receive if he drinks wine intermittently all day ...

1. ... after having been warned once?
2. ... after being warned prior to each time he drinks?

(b) Does the same distinction apply to the two other areas of Nezirus, Tum'ah and shaving?

6)

(a) What does Rabah Amar Rav Huna extrapolate from the fact that, after writing "Lo Yitama" (with regard to a Nazir), the Torah writes "Lo Yavo"?

(b) Rav Yosef disagrees.
What does he quote Rav Huna as saying with regard to a Nazir who is standing in a cemetery and whom they hand a Meis which he touches?

(c) Will it make any difference whether the Meis is his relative or a stranger?

(a) Abaye asks on Rav Yosef from a Beraisa.
What does the Beraisa learn from "ve'Lo Yechalel"?

(b) If, as some texts read, we quote the Pasuk "Leheichalo" (in Emor - because "ve'Lo Yechalel" is not talking about Tum'ah), how will we account for the fact that this Pasuk is written by Kohanim, and not by a Nazir?

(c) How do we reconcile this with our Mishnah, which specifically sentences a Nazir who becomes Tamei twice to two sets of Malkos?

(d) If he is still connected to the Tum'ah when he touches the second Meis, he does not transgress because he is 'Mechulal ve'Omed'.
In which other regard does 'Mechulal ve'Omed' by 'Tum'ah be'Chiburin' manifest itself?

(a) What distinction does Rav Yitzchak bar Yosef Amar Rebbi Yanai make regarding 'Tum'ah be'Chiburin', between T'rumah and Kodshim on the one hand, and a Nazir and someone bringing his Korban Pesach on the other?

(b) What problem does this pose on Abaye's conclusion (that 'Tum'ah be'Chiburin' is d'Oraysa)?

(c) To answer this, we differentiate between Chiburei Adam be'Adam and Chiburei Adam be'Meis.
What does this mean?

(d) In light of this explanation, the Sugya in Avodah-Zarah which states that the Rabbanan decreed a seven-day Tum'ah by she'Lo be'Chiburin, and Yossi ben Yo'ezer revoked it, is referring to the person who is touching the person touching the Meis.
How does Rashi interpret it?

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