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1)

(a) What does the Tana of the Beraisa mean when he says 'Kol ha'Nitalin ve'ha'Nigrarin S'feikan Tamei'?

(b) How will we reconcile this with what we just learned (that Safek Tum'ah by floating Tum'ah is Tahor)?

(c) What will be the Din under the same circumstances, if the person is standing in the water, and someone throws across ...

1. ... a Sheretz (regarding Safek Negi'ah)?
2. ... a k'Zayis min ha'Meis (regarding Safek Ohel)? Why is that?

(d) What will be the Din if the person is walking in the water and the Sheretz is static?

3)

(a) What She'eilah does Rami bar Chama ask with regard to a k'Zayis Meis in a box which is floating on the water?

(b) What does he then ask, based on the assumption that in the first She'eilah, we go after its position in the box (and the k'Zayis Meis is considered static)?

(c) Why might a Sheretz on a Neveilah also be considered as if it was in a box, despite the fact that both are sources for Tum'os that last one day?

(a) A Sheretz floating on a Sheretz might be considered less static than a Sheretz on a Neveilah, because there is no difference between them (and it is as if they were both lying on the water).
Why might it nevertheless be considered as if the top Sheretz was lying in a box?

(b) Why might a Sheretz on ...

1. ... a melted Neveilah be less static than a Sheretz on a Sheretz?
2. ... Shichvas Zera be less static than on a melted Neveilah (even if the latter is considered like food, whose Tum'ah is a k'Zayis [as we wrote earlier])?

(c) Assuming that even Shichvas Zera that has left the body is considered food with regard to Tum'ah and the Sheretz is therefore considered static, Mei Chatas (which is certainly not considered a food) might well be considered part of the water, and a Sheretz that is on top of it will be considered to be moving.
On what grounds might even Mei Chatas be considered like a vessel in this regard?

(d) What is the outcome of all these She'eilos?

5)

(a) Rav Hamnuna says that a Nazir and someone who wants to bring his Korban Pesach who walked over a Kever Tehom on their seventh day (after they had been sprinkled with the ashes of the Parah Adumah) are Tahor.
Why is that?

(b) How does Rav Hamnuna answer ...

1. ... Rava, who queries him from our Mishnah, which ruled (with regard to Tum'as Tehom by a Tamei Meis) 'she'Chezkas Tamei, Tamei ... '?
2. ... Abaye, who queries him from the fact that they are still lacking Ha'arev Shemesh (the advent of nightfall)?

(a) What does the Tana in the Beraisa mean when he says (regarding whether a woman who gives birth to a second child needs to bring a second Korban of not) ...

1. ... 'Yom Me'los, Tavi'?
2. ... 'Toch Me'los, Lo Tavi'?

(b) What does the Tana then go on to learn from the Pasuk in Tazri'a "u'vi'Me'los Yemei Taharah"?

(a) We ask 'Hasam Nami Mechusar Ha'arev-Shemesh"?
How can we refer to this as 'Ha'arev-Shemesh', seeing as she Toveled sixty-seven days earlier, and she is a Tevulas-Yom Aruch' (see Rosh)?

(b) Which is a bigger Chesaron, Tevilah or Ha'arev-Shemesh?

(c) Now that this latter case is lacking Tevilah and even Ha'arev Shemesh, what reason does Rav Kahana give to differentiate between it (where she does not need to bring a second Korban), and that of 'Yom Me'los' (where she does)?

(d) How does Abaye then answer the Kashya that there too, she is lacking Ha'arev Shemesh? What do we prove from here?

(a) What does one do with a solitary corpse that one finds buried, lying in a normal position?

(b) What does the Tana mean by 'bi'Techilah'?

(c) How will we reconcile this Mishnah with the Sugya in Sanhedrin, which forbids moving a corpse from one place to another?

(d) What is the reason for the Din of 'Nimtza'?

(a) The same applies to someone who finds two corpses.
Under what condition will the Din change if he finds three? What is the significance of these measurements?

(b) How far is he obligated to search further, in case he has come across a 'Shechunas Kevaros' (an extended burial-site)?

(c) What does the Tana of our Mishnah mean when he adds 'she'Raglayim le'Davar, she'Ilu Techilah Matz'o Notlo ve'es Tefusaso'?

(a) According to Rebbi Shimon, asks the Sugya in Bava Basra, the Tana should have required examining twenty-two Amos, rather than twenty.
Why is that?

(b) How do we answer the Kashya there?

(c) And how do we reconcile the Mishnah with the Rabbanan, in whose opinion each cave is only four by six Amos, and not six by eight, in which case, the measurement ought to have been eighteen Amos?

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