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1)

(a) Assuming that the visitor in our Mishnah is the Madir, and the sick person, the Mudar, why would the Madir be permitted to visit the Mudar?

(b) What problem do we then have with the distinction the Tana of our Mishnah makes between standing and sitting?

(c) And what problem will we have if it is the sick person who is the Madir and the visitor, the Mudar?

(a) Initially, we establish the Mishnah when the visitor is the Madir and the sick person, the Mudar.
Why is sitting then forbidden?

(b) In some places, they were stringent not to take money even for sitting (in which case, the Madir would be permitted to sit, too).
What is the reason for this stringency?

(c) Why does the Tana then choose to teach us the Din in a place where they take money for sitting and not for standing, and not in a place where they do not take money for either?

(a) Alternatively, the Tana holds like Rebbi Shimon ben Elyakim later, who holds 'Gezeirah Shema Yashheh'.
Is the Tana speaking when the Minhag is to take money for sitting or not?

(b) Why are we not afraid that he might remain longer than necessary to fulfill the Mitzvah, even when he remains standing?

(a) Ula establishes our Mishnah when it is the sick person who is the Madir and the visitor, the Mudar.
Then why is he permitted even to stand? Why should he be allowed to enter his house at all?

(b) Some have the text 'u'Kegon de'Lo Adrei min Chiyutei'.
What is the significance of this text? Does this mean that he must specifically say so?

(c) Then why is he not permitted to sit?

(a) The Beraisa (which we assumes, comes to elaborate on our Mishnah) states 'Chalah Hu, Nichnas Levakro; Chalah B'no, Sho'alo be'Shuk'. Why does this Beraisa not pose a problem on Ula, whose opinion we have just discussed? How will Ula explain it?

(b) How does this prove what we stated earlier (that the Noder meant to preclude those occasions where he needed the Mudar from the Neder, whether he said so *specifically* or not)?

(c) What is then the problem with Shmuel (who learns our Mishnah when the visitor is the Madir and the sick person, the Mudar) from this Beraisa?

(d) Shmuel establishes the Beraisa like Ula, when the sick person is the Madir, and the visitor, the Mudar, because he agrees with Ula's S'vara ('de'Lo Adrei min Chiyutei').
What makes him then learn our Mishnah when the visitor is the Madir and the sick person, the Mudar?

(a) Shmuel and Ula both established the Beraisa (which permits the visitor to visit the sick person) when it is the sick person who was Madir the visitor.
Why will the Din differ if it was the *visitor* who had made the Neder forbidding the sick person's property on himself?

(b) Why is the Halachah in the above Machlokes like Shmuel?

(c) In the case of our Mishnah, where it is the property of the visitor that is forbidden on the sick person, and when the former is permitted to visit the latter provided he does not sit down, what else should he take care not to do?

7) How does Resh Lakish explain the Pasuk in Korach ...

1. ... "Im K'mos Kol ha'Adam Yemusun Eileh"?
2. ... "u'Fekudas Kol Adam Yipaked Aleihem"?

(a) What do the following have in common: Torah, Teshuvah, Gan Eden, Gehinom, Kisei ha'Kavod? Which other two things did Rava include in this list?

(b) What does Rava mean when he says that these things were created before the creation?

(c) Seeing as Gehinom was one of the initial creations, what was Moshe then referring to when he requested "Im B'riyah Yivra Hashem" (If it is not created already, then Hashem should create it now)?

(d) How do we amend this too, in order not to clash with the Pasuk in Koheles "Ein Chadash Tachas ha'Shemesh".

(a) Considering that the sun and moon 'reside' in the heaven called 'Raki'a', what were they doing in 'Z'vul' (after the rebellion of Korach)?

(b) How did Hashem respond?
What was His reply?

(c) What punishment did they receive?

(d) On what basis do we establish the Pasuk in Chavakuk "Shemesh Yarei'ach Amad Zevulah ... " with regard to the episode of Korach?

(a) The Beraisa states 'Bikur Cholim Ein Lah Shiur', which Rav Yosef interpreted to mean that there is no fixed limit to the reward that one receives for fulfilling it.
What problem do we have with this from a Mishnah in Pirkei Avos?

(b) Abaye therefore interprets the Beraisa to mean that one is even obligated to visit someone of a lower status than oneself.
How does Rava explain it?

(c) Rav Acha bar Chanina says that someone who visits a sick person removes one sixtieth of his illness.
Does this mean that if sixty people visit him, he will be fully cured?

(d) This answer is based on 'Isuraisa de'Rebbi'.
What is 'Isuraisa de'Rebbi'?

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