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1)

(a) The poor would use lime to remove premature hair from their young daughters, the wealthy, flour.
What did kings used to use, and what is the precedent for this in Tenach?

(b) Some translate Shemen ha'Mor as 'Sateches'.
What is the better-known explanation?

(c) What other use does it have besides a hair-remover?

(a) Having said 'Kol she'Hu mi'Min Dagan', why does the Tana find it necessary to list the various mixtures in our Mishnah?

(b) The Gemara illustrates this with a story.
What was the story?

(a) The first four cases listed in our Mishnah comprise one type of Chametz, the last three, another.
What are the two types respectively?

(b) According to Rav Yehudah Amar Rav, who is the author of our Mishnah, which concludes 'Harei Elu be'Azharah'?

(c) 'Si'ur Yisaref, ve'Nosno le'Kalbo, ve'ha'Ochlo be'Arba'im'.
How do we reconcile the first two statements, which appear to clash?

(d) Who is the author of the third statement?

(a) Rebbi Meir only talks about Chametz Nokshah, but not Ta'aroves Chametz. What is the definition of 'Chametz Nokshah'?

(b) How do we know that someone who eats Ta'aroves Chametz also transgresses a La'av - according to Rav Yehudah Amar Rav?

(c) Rav Nachman establishes our Mishnah like Rebbi Eliezer, who says that there is a La'av on eating Ta'aroves Chametz.
How do we then know his opinion by Chametz Nokshah?

(d) Why does Rav Yehudah Amar Rav decline to learn like Rav Nachman and vice-versa?

(a) The Gemara supports Rav Yehudah with a Beraisa.
What does the Beraisa say, and how does that prove him right?

(b) Rebbi Eliezer derives a La'av by Ta'aroves Chametz (but not Kares) from the Pasuk in Bo "Kol *Machmetzes* Lo Sochelu". In that case, how does he explain the Pasuk "Ki Kol Ochel *Machmetzes* ve'Nichresah" (also in Bo)?

(c) Then how does he know that the Pasuk "Kol *Machmetzes* Lo Sochelu" does not come as a warning for dough that turned Chametz through an external agent?

(d) What does Rebbi Eliezer learn from the word "Ki *Kol* Ochel Machmetzes ve'Nichresah"?

6)

(a) What do we learn from the Pasuk in Naso "Ish O Ishah Ki Ya'asu mi'Kol Chat'os ha'Adam" ... ?

(b) Then why do we need the Derashah of "*Kol* Machmetzes Lo Sochelu" to include women?

(c) Now that women *are* included in the Isur of eating Chametz from "Kol", how do we apply the Hekesh of not eating Chametz to eating Matzah?

(a) On what grounds does Rebbi Eliezer include women in the Kares of eating Chametz (from "Ki *Kol* Ochel Chametz ve'Nichresah") rather than Ta'aroves Chametz (for men)?

(b) Then how will he explain the Derashah from "Ki *Kol* Ochel Chelev ve'Nichresah", where we include the Chelev of blemished animals (which are eaten, even though the Pasuk is speaking about those who eat, and not those that are eaten)?

(a) Since the Rabbanan do not Darshen "Kol", from where do they learn that women are included in the Mitzvah of Matzah on Pesach and the La'av of eating Chametz?

(b) With regard to Matzah on Pesach, let Rebbi Eliezer learn women from "Kol", and Ta'aroves Chametz from "Ki", asks the Gemara?
What is wrong with saying that Rebbi Eliezer does not Darshen "*Ki* Kol" at all?

(c) Rebbi Eliezer learns from the Pasuk in Tzav "Ki *Kol* Se'or ... Lo Saktiru" ... that one is Chayav for burning even less than a k'Zayis on the Mizbei'ach.
What does he learn from "Ki"?

(d) How does the Gemara resolve the Kashya quoted in b.?

(a) Rebbi Avahu quoting Rebbi Yochanan, says that by most Isurim, the Heter does not combine with the Isur.
What does this mean?

(b) Why then, does it combine by Nazir?

(c) Is there any difference whether the two are eaten separately, or whether the wine, shall we say, is absorbed in the bread?

(d) Ze'iri adds Se'or to the list of Heter Mitztaref le'Isur.
On what basis does he do this? Like whom does he hold?