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1)

(a) From which moment does Chametz become Asur mi'de'Rabbanan?

(b) What are 'Chiti Kurdenaisa', and why are they mentioned here?

(c) How is it possible for Chametz de'Rabbanan to over-ride Kidushin d'Oraysa?

(d) Why is it not possible to make Bitul Chametz, once the sixth hour arrives?

(a) In view of the above, how will we explain the Beraisa, which permits someone sitting in the Beis-Hamedrash, who remembers that he has Chametz at home, to be Mavatel his Chametz on Yom-Tov?

(b) How does the Gemara prove this from the fact that the Beraisa speaks about a Talmid who is sitting in the Beis Hamedrash (in front of his Rebbe)?

(a) How does the Gemara initially explain Rav's statement 'ha'Pas she'Ifshah, Keyvan she'*Ravsah Matzah*, Muteres?

(b) What is the problem with this explanation?

(c) Why was money that one found in Yerushalayim in front of the animal merchants, always Ma'aser-Sheni?

(a) If money was found in the streets of Yerushalayim, it would depend upon whether it was found on Yom-Tov (when it would be Ma'aser) or during the rest of the year (when it would be Chulin)? Why should this Din be different than money found on Har Habayis, which was always Chulin?

(b) Why was Har Habayis not swept every day like the streets of Yerushalayim?

(c) What does the Gemara prove from the latter case (of money found in the streets of Yerushalayim)?

(d) So how do we amend Rav's statement regarding Pas she'Ifshah, and what is the Chidush?

6)

(a) Rav Papa and Rav Papi (both quoting Rava) agree that 'Leva'er Chametz' is a good text. What then, is their Machlokes?

(b) Seeing that one is about to *search* for Chametz, why does one then recite 'Al *Bi'ur* Chametz'?

(a) Why will even Rav Papi concede that one must recite 'Al ha'Milah' and not 'Lamul'?

(b) Does anyone recite 'Lamul'?

(c) According to Rav Papi, what would be the text ...

1. ... of someone who was Shechting a Chulin animal (even his own)?
2. ... of someone who was Shechting his Korban, and why the difference?

(d) According to Rav Papi, why is the text for the Berachah over taking the Lulav 'Al Netilas Lulav'?

(a) According to what we have just learned, when decribing the Berachah over the Lulav, instead of 'Natlo La'tzes Bo, Omer' ... what should the Beraisa have said?

(b) Why then, does the Tana say 'Latzeis'?

(c) According to the Din of the Beraisa, when does one recite 'Shehechiyanu' over the Mitzvos of Lulav and Sucah?

(d) The Gemara concludes that the correct text of the Berachah is 'Al Bi'ur Chametz'.
What ramifications does this have with regard to the text of the Berachah over Bris Milah?

(a) Rav Yehudah quoting Shmuel, says 'Kol ha'Mitzvos Mevarech Aleihen Over la'Asiyasan'.
What does this mean?

(b) The Gemara cites sources from Shmuel and Michah for this.
What is the source from the Torah?

(c) Which is the sole exception to this rule, and why is that?

(a) Initially, Shofar was also presented as an exception.
Why might this be?

(b) On what grounds is it rejected?

(a) The Gemara learns the obligation to search for Chametz by the light of a lamp from a series of Derashos 'Metzi'a ("Se'or Lo Yimatzei be'Vateichem") mi'Metzi'a, u'Metzi'a me'Chipus, ve'Chipus mi'Chipus, ve'Chipus mi'Neros, ve'Neros mi'Ner. It is obvious that these Derashos are only an Asmachta.
Which incident would one connect with ...

1. ... the second 'Metzi'a' and with the first 'Chipus'?
2. ... the second 'Chipus' and the first 'Neros'?

(b) 'Ner' refers to the Pasuk in Mishlei "Ner Hashem Nishmas Adam, Chofes Kol Chadrei Baten".
Why do we need this last Pasuk? Why can we not learn it from the Neros of Yerushalayim?