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1)

(a) The same Beraisa states 'Bo'el Nidah ke'Tamei Mes'.
Why can the Tana not be coming to teach us that the duration of Tum'ah of a Bo'el Nidah is seven days, like that of a Tamei Mes?

(b) Then what *is* the Tana coming to teach us?

(c) In what way is a Tamei Mes stricter than a Ba'l Keri?

(d) Yet a Ba'l Keri is like a Zav with regard to into which Machaneh he is permitted.
Which Machaneh is that, and why should it be more stringent than a Tamei Mes in this regard?

(a) "ve'Yatza El Michutz la'Machaneh" - 'Zu Machaneh Shechinah'. "Lo Yavo El Toch ha'Machaneh" - 'Zu Machaneh Levi'ah'.
What is wrong with this Derashah (according to the Gemara's first Lashon)?

(b) How *do* we then Darshen the two Pesukim?

(c) How do we know that both Pesukim do not refer to the Machaneh Shechinah, one in the form of an Asei, the other, in the form of a Lo Sa'aseh?

(a) 'Michuy Keravav' may mean 'making a hole' in the stomach (to remove dirt from the insides), or 'the removal of the liquids'.
What else might it mean?

(b) How does the second interpretation tie up with Rav Yosef's Targum of the Pasuk in Yeshayah "ve'Charvos *Mechim* Gerim Yochelu"?

(c) This phrase is the continuation of the Pasuk "u'Re'u Kevasim ke'Dabram (ki'Medubar Bam)."
Why is the Seifa of the Pasuk not simply an elaboration of the Reisha?

(d) Then what *is* the Reisha teaching us?

(a) What do we learn from the Gezeirah Shavah "Od Yeshvu Zekeinim u'Zekeinos bi'Rechovos Yerushalayim ve'Ish *Mish'anto* be'Yado" ... (Zecharyah) and "ve'Samta *Mish'anti* Al P'nei ha'Na'r" (Melachim)?

(b) How do we reconcile the two Pesukim ...

1. ... "Bila ha'Maves Lanetzach" (Yeshayah) and "Ki ha'Na'r ben Mei'ah Shanim Yamus"? What will non-Jews be doing in Olam ha'Ba?
2. ... "ve'Chafrah ha'Levanah u'Voshah ha'Chamah" (Yeshayah), and "ve'Haya Or ha'Levanah ke'Or ha'Chamah, ve'Or ha'Chamah Yihye Shiv'asayim ke'Or Shiv'as Yemei Bereishis"?

(c) According to Shmuel (who holds that the only difference between this world and the era of Mashi'ach will be 'Shi'bud Malchiyos) both Pesukim refer to Olam ha'Ba.
How does he resolve the discrepancy?

(d) How does Rava explain the two Pesukim in Ha'azinu "Ani Amis va'Achayeh" and "Machatzti va'Ani Erpah"? Why do we need the latter statement, which appears to be obvious in light of the former one?

6)

(a) What did Rebbi Shimon announce with regard to the burning of the Chalavim of the Pesach when the fourteenth fell on a Shabbos?

(b) The Tana of our Mishnah forbids cutting a wart from a Korban Pesach on Shabbos. The Tana of the Beraisa permits it in the Beis Hamikdash. Why specifically in the Beis Hamikdash?

(c) Some establish both Beraisos by hand. How do they then explain the discrepancy?

(a) Alternatively, both Tana'im speak about cutting a *wet* wart, but one by hand, the other, using an instrument.
Why does this opinion reject the first explanation, that it is only a *dry* wart that may be removed by hand on Shabbos?

(b) And why does the first opinion not want to establish the Mishnah which forbids the removal of the wart, by means of an *instrument*?

(c) So how does the second opinion explain the fact that our Mishnah appears to duplicate the Beraisa?

(a) Rebbi Eliezer in our Mishnah asks Rebbi Yehoshua how he can prove Mitzvah (Achilas Gavo'a - the Korban Pesach) from Reshus (Achilas Hedyot - Simchas Yom-Tov). What does Rebbi Yehoshua reply to that, and how does he learn this from the two Pesukim "Atzeres la'Hashem Elokecha" (Re'ei) and "Atzeres Tihyeh Lachem" (Pinchas)?

(b) How does Rebbi Eliezer explain the apparent discrepancy between the two Pesukim?

(c) In which case does he agree that Simchas Yom-Tov is a Mitzvah, and why is that?

(d) What do we learn from ...

1. ... "ve'Karasa la'Shabbos Oneg" (Yeshayah)?
2. ... "Yemei Mishteh ve'Simchah" (Megilas Esther)?

(a) On which three days in the year did Mar Brei de'Ravina not used to fast?

(b) What Derashah did he make from the Pasuk in Emor "ve'Inisem es Nafshosechem be'Tish'ah la'Chodesh"?

(c) What did Rav Yosef used to say on Shavu'os?

(a) What did Rav Sheshes used to do every thirty days?

(b) It appears that he learnt entirely for his own benefit.
How do we reconcile this with the Pasuk in Yirmiyah, which clearly states that the Torah keeps the entire world going?