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1)

(a) Rebbi Yehudah asked why Rebbi Meir found it necessary to state that a Nazir shaves on a complete corpse, having already informed us that he shaves on a 'k'Zayis' from a corpse.
On what grounds do we reject Rebbi Yossi's initial answer, that 'a corpse' refers to one which does not include a k'Zayis of flesh?

(b) So we establish it like Rebbi Yochanan established a Mishnah in Chulin. How did he establish the Mishnah in Chulin?

(c) Is the Tana speaking when the limbs already contain a k'Zayis of flesh or not?

(a) Rava establishes the Mishnah when the corpse contained the majority of bones (either in quantity or in volume), but not all of them.
What then is the Chidush (seeing as the Tana has already mentioned bones)?

(b) Seeing as the Shiur for bones is half a Kav, why does Rava mention the Shiur of a quarter?

(c) Some have the text 'Lo Tz'richa Ela le'Shedra ve'Gulgoles she'Ein Bo Rova Atzamos'.
On what grounds do we reject it?

(d) According to Rebbi Yochanan, the Tana might simply omit the two cases of 'Rov Binyano' and 'Rov Minyano' (based on the principle 'Tana ve'Shayar'). Why else might they not be included in the Tana's list?

(a) The Beraisa describes 'Natzal' in one of two ways: one of them as flesh from a corpse which melted and then congealed.
What is the other?

(b) Is a Nazir obligated to shave if it is uncertain whether the fluid that he touched was melted flesh on the one hand, or mucus or phlegm on the other?

(c) Why does the flesh need to have congealed? Is it because melted flesh is not Metamei?

(d) And why do the fluids need to bubble when they are heated (see Rosh)?

(a) Abaye asked Rabah whether the Chumra of Natzal pertains to animals too. Bearing in mind that a Nazir does not need to shave for Tum'as Neveilah, what are the ramifications of this She'eilah?

(b) Why is Neveilah referred to as a Tum'ah Chamurah?

(c) Everyone agrees that Tum'ah Kalah (with regard to something edible) remains in effect until it becomes unfit for canine consumption. Some say that the same Shiur applies to Tum'ah Chamurah.
What do others say?

(d) According to which opinion will Abaye's She'eilah be irrelevant?

(a) In connection with the fat of the Neveilah of a Tahor bird, what distinction does the Tana in a Beraisa make between whether it was melted by fire or by the sun?

(b) Is fat from the Neveilah of a Tahor bird - Tum'ah Chamurah or Tum'ah Kalah?

(c) How do we attempt to resolve our She'eilah from this Beraisa?

(d) On what grounds do we refute this proof?

6)

(a) We have learned in a Mishnah in Machshirin 'Kol ha'Nitzok Tahor (Chutz ... )'.
What does this mean?

(b) The two exceptions are 'D'vash ha'Zifim' and 'ha'Tzapichis'. 'D'vash ha'Zifim' might be honey from Zif and 'Tzapichis' might be honey that is removed from the bee-hive together with the honey-combs.
What else might be the meaning of ...

1. ... 'D'vash ha'Zifim'?
2. ... 'ha'Tzapichis'?

(c) What is the Tana Kama's basic reason for this distinction?

(d) What do Beis Shamai add to the Tana Kama's exceptions?

(a) Rami bar Chama asks whether (according to the Chachamim) all foods are included in the exceptions, because they are thick.
What is the other side of the She'eilah? Why might they not be included?

(b) What does the Beraisa say about a k'Zayis of Cheilev from a corpse that was melted by heat ...

1. ... when it is complete?
2. ... when it has first been cut up into pieces?

(c) What is the reason for this latter Halachah? Why do we not contend with the fact that the heating process joins the pieces together, making a complete k'Zayis?

(d) How will we reconcile the ruling 'Chibur al-Yedei Adam Eino Chibur' - with ...

1. ... the fact that a Revi'is of blood that comes from two corpses is Metamei be'Ohel?
2. ... the ruling 'Kol ha'Ochlin Mitztarfin li'che'Beitzah'?

(a) How do we try to prove from the Reisha that 'Nitzuk Chibur' applies to all foods?

(b) How do Rebbi Zeira and Mar Brei de'Ravina establish the case to refute the proof from the Reisha of the Beraisa?

(c) Ravina tries to resolve the She'eilah from Beis Shamai, who say 'Af ha'Mikpah shel G'risin ... '.
What is the proof from there? How does *he* interpret the Machlokes Beis Shamai and the Chachamim?

(d) What does Rav Ashi reply? How does *he* interpret the Machlokes?

(a) Our Mishnah includes 'Me'lo Tarvad Rekev' in the list of things for which a Nazir shaves. According to Chizkiyah, this constitutes a complete handful of dust.
What does ...

1. ... Chizkiyah mean?
2. ... Rebbi Yochanan say?

(b) Rebbi Yochanan concurs with the Chachamim who say the same in a Beraisa. Rebbi Meir says there 'mi'Kishrei Eztzba'os u'Lema'alah'.
What do we think he means?

(c) Chizkiyah does not seem to concur with either Tana.
How do we initially reconcile his opinion with that of Rebbi Meir?

(d) How does Rav Shimi bar Ada interpret 'mi'Kishrei Etzbe'osav' (mentioned by Rebbi Meir) to answer the Kashya on Chizkiyah?

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