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1)

(a) hat does Rebbi Aba learns from the Pasuk in Mishlei "ve'Acharei Nedarim Levaker"?

(b) Based on this D'rashah, how did Rebbi Yanai the Elder annul the Neder of his granddaughter?

(c) How did Raban Gamliel, in similar fashion, annul the Neder of an old man, based on the Pasuk there "Yesh Boteh ke'Madkeiros Cherev"? What did he learn from ...

1. ... this Pasuk?
2. ... its continuation "ve'Lashon Chachamim Marpei"?

(d) Why do we not follow in the footsteps of Rebbi Yanai the Elder and Raban Gamliel, and use the above as Pesachim (to induce Charatah) to annul Nedarim?

(a) In what way does Rebbi Nasan compare someone who ...

1. ... declares a Neder to someone who builds a Bamah?
2. ... fulfills it to one who sacrificed on it?

(b) According to Rav Kahana's version, everyone agrees that one can use the first half of Rebbi Nasan's statement ('One who builds a Bamah ... ') as a Pesach. Abaye permits even the use of the second half ('One who sacrifices on it ... ').
What does Rava say?

(c) According to Rav Tivyumi, they both agree that one cannot use the second half of Rebbi Nasan's statement as a Pesach.
What is the Halachah?

(a) For similar reasons, one cannot use as a Pesach to annul Nedarim, the D'rashah of Shmuel. What does Shmuel learn from the 'Gezeirah-Shavah "ve'Chi *Sechdal* Lindor, Lo Yihyeh B'cha Chet" "Shem Resha'im *Chidlu* Rogez"?

(b) Which Mishnah in the first Perek lends support to this D'rashah?

(a) What does Rebbi Shmuel bar Nachmeini Amar Rebbi Yonasan (or Yochanan) learn from the Pasuk in Koheles "ve'Haser *Ka'as* mi'Libcha, ve'Ha'aver *Ra'ah* mi'Besarcha"?

(b) Why does anger merit such a severe punishment?

(c) What can a person who is constantly angry also expect?

(d) How do we learn this from the Pasuk in Ki Savo "ve'Nasan Lecha Sham Lev Ragaz, ve'Chilyon Einayim ve'Da'avon Nefesh"?

(a) What did Ula relpy to one the two B'nei Chuza'a accompanying Ula to Eretz Yisrael, when he asked him whether he had done well in slaughtering his friend?

(b) Upon his arrival in Eretz Yisrael, Rebbi Yochanan reassured Ula that he had done the right thing in saving his own life. What had bothered him about his own reply to the man from Chuza'a?

(c) How did Ula in turn, reassure Rebbi Yochanan, who quoting the Pasuk "ve'Nasan Hashem Lecha *Sham* Lev Ragaz" (implying that such tempers were confined to Bavel, and did not extend to Eretz Yisrael), expressed surprise that the man from Chuza'a had displayed such a temper in Eretz Yisrael?

6)

(a) What does ...

1. ... Rabah bar Rav Huna learn from the Pasuk in Tehilim "Rasha ke'Govah Apo, bal Yidrosh Ein Elokim Kol Mezimosav"?
2. ... Rav Yirmiyah mi'Difti learn from the Pasuk in Koheles "ki Ka'as be'Cheik Kesilim Yanu'ach" and "u'Chesil Yifros Iveles"?
3. ... Rav Nachman bar Yitzchak learn from the Pasuk in Mishlei "u'Ba'al Cheimah Rav Pesha"?

(b) What does Rav Nachman b'Rebbi Chanina learn from the Pasuk in Koheles "Ki be'Rov Chochmah Rov Ka'as"?

(c) What makes ...

1. ... the other Sefarim of T'nach different than the Chumash in this regard is - the fact that they consist mainly of words of rebuke following their many sins (so that it would have been better not to have sinned and not to have need of the Sifrei T'nach); the Chumash on the other hand, is full of teachings, which have nothing to with their sins.
2. ... Sefer Yehoshua different than the other Sefarim of T'nach is - the fact that it contains the division of borders of Eretz Yisrael.

(a) Rav Asi forbade the annulment of a Shevu'ah, if the Mashbi'a used the expression 'b'Elokei Yisrael' - because he had the Chutzpah to use Hashem's Holy Name for making a Shevu'ah.

(b) The exception to this rule is - if a man forbids Hana'ah on his wife using the Name of Hashem, because he suspects her of having stolen his purse or having struck their son. This remains subject to annullment because of Shalom Bayis.

(c) The prohibition is confined to the mention of Hashem's Name, but does not apply to 'be'Mohi', which is only a Kinuy (a secondary name). Note: But we learned earlier (on Daf 11a.) that 'be'Mohi' is a Kinuy for Moshe, and not for Hashem?

(a) What problem will we have if 'b'Elokei Yisrael' is merely an example of a Shevu'ah, and Rav Asi is merely coming to forbid Lechatchilah the nullification of Shevu'os (over which Beis Shamai and Beis Hillel will argue later)?

(b) We could answer that Rav Asi rejects *that* interpretation of the Machlokes between Beis Shamai and Beis Hillel (whether 'Yesh She'eilah bi'Shevu'os' or not). How could we even reconcile Rav Asi with that explanation in a way that he will still learn our Sugya like Beis Hillel?

(c) Why is is preferable to erase the words from Rav Asi's statement 'Chutz mi'Konem Ishti ... *ve'Noda she'Lo Ganvah ... *'?

(d) The Rashba might retain that text however, for one of two reasons. One of them, because Rav Asi is simply copying the Lashon of the Mishnah later (but really he is not speaking in that case).
What is the other?

(a) What did Rav Kahana reply, when he arrived at Rav Yosef, and the latter invited him to eat by him?

(b) And what did Rav Yosef then mean when he repeated 'Lo Mari Kulei, Lo Ta'im't Li'?

(c) What does Rava Amar Rav Nachman rule with regard to ...

1. ... 'Poschin ba'Charatah'.
2. ... a Neder or a Shevu'ah made with the Name of Hashem?

(d) In the latter case, does it make any difference whether the Noder held an object of Mitzvah in his hand or not? What does the Gaon say?

(a) What does Rav Hai Gaon say with regard to anulling ...

1. ... Nedarim with Charatah?
2. ... Shevu'os?

(b) Rav Yehuda'i Gaon is even more stringent.
What does he say?

(c) Do these stringencies extend to the Hafaras Nedarim of a husband to his wife or to a father to his daughter?

(a) Why did Rav Nachman ask Rava to send Rav Sechorah to him when the opportunity arose?

(b) On what grounds did Rav Sechorah present himself to Rav Nachman?

(c) Why was Rav Nachman not very impressed with him?

(d) Possibly, Rav Nachman did not anul Rav Sechorah's vow by means of a Pesach shel Charatah (which he himself permitted), because he saw that Rav Sechorah did not go along with that Heter. Why else might he have declined to do so?

(a) In the end, Rav Sechorah found his own Pesach, based on a statement of Rebbi in a Mishnah in Pirkei Avos.
Which Mishnah?

(b) Does this mean that Rav Sechorah annulled his own Neder?

(c) Why was this not a case of Nolad?

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