Previous daf

1)

(a) A mouse took Chametz from a pile of Chametz and scampered off with it into one of two rooms that had already been searched for Chametz , but we don't know which - this has the same Din as two people who walked down two paths, one of which was Tamei, and the other, Tamei - and we don't know down which of the two walked down which path; Rebbi Yossi renders them both Tamei, since it is impossible to exempt both from Bedikah.
What does Rebbi Yehudah say?

(b) How does Rava (some say Rebbi Yochanan) establish the Machlokes? What would be the Din, if *both* owners came to ask what they should do?

(c) If someone enters a valley where there is a corpse in one of the fields - in winter, but he does not know which field he entered, according to Rebbi Eliezer, he remains Tahor.
Why is that?

(d) The Rabbanan rule that he is Tamei.
Why is that, and why will they agree that, if a mouse takes a piece of Chametz, and we are not certain whether it entered a room that was already searched for Chametz, it does not need to be re-searched?

(a) What do the Chachamim hold with regard to a field containing one pile which contains Tum'ah, and two which are Tahor (or vice-versa), if all three are searched, but no Tum'ah is found?

(b)What does Rebbi Meir say?

(c) If a mouse carries Chametz into a room, and the owner searched but found nothing, what must he do according to Rebbi Meir? Why does he rule differently here than in the previous case?

(a) If he followed the mouse into the room, searched and found some Chametz, Rebbi maintains that the Chametz that is found is assumed to be the Chametz that was brought in by the mouse.
What does Raban Shimon ben Gamliel hold?

(b) What is the case over which they argue?

(c) If the mouse carried *nine* pieces of Chametz into the room, and he found *ten*, he will not be obligated to search any further, according to Rebbi.
What does Rebbi actually say?

(d) What do the Chachamim say there, and what are the ramifications with regard to our Din?

5)

(a) If someone leaves an axe in a specific place in a room, and then finds it elsewhere, the Chachamim rule that everything in the room is Tamei.
Why is that?

(b) What does Raban Shimon ben Gamliel say, and why is that?

(c) How will this same Machlokes apply to Bedikas Chametz?

(a) If someone followed a mouse that carried Chametz into a room and found crumbs on the floor, what must he assume?

(b) What if it is not a mouse that he followed, but a child?

(a) Assuming that, if one sees a mouse enter a room with a piece of Chametz in its mouth, and another mouse leaving the room with a piece of Chametz in *its* mouth, it is the same mouse that entered, and that one is subsequently Patur from Bedikas Chametz, one may possibly be Patur even if the one mouse is white, and the other, black.
How is that possible?

(b) What is the counter-argument to this?

(a) Even assuming that mice do not steal from each other, a weasel will certainly steal from a mouse.
Why then, if we saw a mouse enter the room with Chametz in its mouth, and a weasel come out with Chametz in *its* mouth, will we not automatically assume that the weasel took the Chametz from the mouse (and exempt the owner from the need to search the room again?

(b) When will we even have doubts if the weasel comes out holding both the mouse and the Chametz in its mouth?

(a) The Gemara asks whether, if there is Chametz on a high beam, one is obligated to find a ladder to fetch it in order to burn it, or not.
What are the two sides of the Sha'aleh?

(b) Assuming that one *is* obligated in the previous case, why might also be obligated to do likewise if the Chametz is in a deep pit, despite the fact that the reason for being Chayav *there* is not applicable *here*?

(c) Assuming that one *is* obligated even there, to bring a ladder, why may he *not* be Chayav to hire an snake-charmer to remove the Chametz from the mouth of a snake - in order to burn it?

(a) Which three time-periods does Rebbi Yehudah give for Bedikas Chametz?

(b) Which time-period do the Rabbanan add to that?

(c) What should one do with the Chametz that remains after the Bedikah on the eve of the fourteenth?

(a) Why does the Gemara reject the suggestion that Rebbi Yehudah's three time-periods are connected with the three Pesukim written in connection with Bal Yera'eh and Bal Yimatzei?

(b) What *is* the basis of the Machlokes between Rebbi Yehudah and the Rabbanan?