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1)

(a) Rebbi Yehoshua agrees with Rebbi Eliezer in most points.
In which three points (taking for granted that the Avos died in the same *month* and even on the same *day* - as they were born) does he disagree with him?

(b) What does Rebbi Eliezer learn from the Pesukim in Bereishis "Tadshei ha'Aretz Deshe" and "ve'Eid Ya'aleh min ha'Aretz, ve'Hishkah"?

(c) And what does Rebbi Yehoshua learn from the Pasuk "va'Totzei ha'Aretz Deshe Eisev Mazri'a Zera ve'Eitz Oseh P'ri"?

(a) How does ...

1. ... Rebbi Eliezer explain the term "ve'Eitz *Oseh* P'ri", when, in his opinion, the fruit that Hashem created was fully grown.
2. ... Rebbi Yehoshua explains the term "Eitz P'ri", when, in his opinion, the trees had yet to produce it?

(b) What did Rebbi Yehoshua mean when he said that all the creations were created ...

1. ... 'be'Komasan'?
2. ... 'le'Da'atan'?
3. ... 'le'Tzivyonam'?

(c) From which Pasuk in Bereishis does he learn all this (see Tosfos DH 'le'Komasan')?

(a) What does Rebbi Eliezer learn from the Pasuk in Melachim "va'Yikahalu el ha'Melech Shlomoh ... be'Yerach ha'Eisanim be'Chag"?

(b) Why are the Avos called 'Eisanim'? How do we learn this from a Pasuk in Balak (from one of the Berachos of Bil'am), in conjunction with the Pasuk in Michah "Shim'u Harim es Riv Hashem ve'ha'Eisanim Mosdei Aretz"?

(c) And what does the Pasuk in Shir Hashirim "Kol Dodi Hineh Zeh Ba Medaleg al he'Harim ... " come to hint?

(a) "Vayehi bi'Shemonim ve'Arba Me'os Shanah ... ba'Shanah ha'Revi'is be'Yerach Ziv".
Which month is called 'Yerach Ziv'?

(b) How does Rebbi Yehoshua learn from here that the Avos were born in Nisan?

(c) How does Rebbi Yehoshua explain the Pasuk in Melachim "be'Yerach ha'Eisanim"?

(d) Why is Iyar called 'Chodesh Ziv' according to Rebbi Eliezer? What are the Halachic ramifications of this fact?

(a) What do we learn from ...

1. ... the Pasuk in Vayeilech "ben Me'ah ve'Esrim Shanah Anochi *ha'Yom*"?
2. ... the Pasuk in Mishpatim "es Mispar Yamecha Amalei"?
3. ... the Pasuk in Vayeira "la'Mo'eid Ashuv Eilecha ka'Eis Chayah u'le'Sarah Vein"? Why do we presume that the Angel was speaking on a Yom-Tov?

(b) Why could the Angel not have been speaking on Pesach and referring to Shavu'os or on Shavu'os and referring to Sukos?

(c) How could he even have been speaking on Sukos with reference to Pesach, seeing as there are only *six* months from Sukos to Pesach, and not the required *seven* (which we currently think is needed for a pregnancy)?

(d) How will establishing the case by a leap-year make any difference? Once one deducts the days of Tum'ah (which now became relevant once more in Sarah's case), we are left with less than seven months for the pregnancy? From which Pasuk in Shmuel (with regard to Chanah) do we learn this?

(a) What do we learn from the 'Gezeirah-Shavah' ...

1. ... "Zechirah" (by Rachel) and "Zechirah" (by Chanah), both from "Shabason Zichron Teru'ah" (in Emor)?
2. ... "Pekidah" (by Chanah) "Pekidah" (by Sarah)?

(b) And what do we learn from the Pasuk in Tehilim "Tik'u ba'Chodesh Shofar ... Eidus bi'Yehosef Samo ... "?

7)

(a) What does Rebbi Eliezer learn from the 'Gezeirah-Shavah' ...

1. ... Hasirosi mi'*Seivel* Shichmo" (from the same Pasuk in Tehilim as we quoted in 6b.) and "ve'Hotzeisi Eschem mi'Tachas *Sivlos* Mitzrayim"?
2. ... "Shofar" ("Tik'u ba'Chodesh Shofar" - ibid) "Shofar" (ba'Yom ha'Hu Yitaka be'Shofar Gadol" - in Yeshayah)?

(b) And what does Rebbi Yehoshua learn from the Pasuk in Bo "Leil Shimurim"?

(c) How does Rebbi Eliezer interpret "Leil Shimurim"?

(a) The Pasuk dates No'ach's boat resting on Mount Ararat as being on the seventeenth of the seventh month. Which month is referred to here as the 'seventh month', according to Rebbi Eliezer (who learns that the world was created in Tishri, and that the Flood began in Mar-Cheshvan)?

(b) And which month is the Pasuk referring to a little later when it writes "Vayehi be'Achas ve'Sheish Me'os Shanah ba'Rishon be'Echad la'Chodesh Charvu ha'Mayim ... "?

(c) What does Rebbi Eliezer learn from the fact that the Torah refers to it as the six hundred and *first* year, only by the *second* of the two dates, but not by the first?

(d) The water began to subside on Rosh Chodesh Sivan, and the tops of the mountains appeared on Rosh Chodesh Av (the tenth month from the time that the flood began). Assuming that the water subsided at a fixed speed, at what rate did it subside? How many Amos had the water risen above the tallest mountain?

10)

(a) In which year of No'ach's life did the Flood begin?

(b) Of the twelve Mazalos (constelations), how many are above the earth by day (meaning that theoretically, they are visible) at any given time?

(c) At what speed do they move (how long does it take for the next Mazel to appear as they move across the sky, and for its counterpart to disappear)?

(d) T'.Sh.Te. Sa.Ar.Be. rise, as Mo.Ak.Ke. G'.D'.Da. set.
What are these first letters short for?

(a) Hashem used Mazel Kimah (by removing two stars from it, leaving a gap through which the water poured) to create the Flood. The quantity of water and its intensity aside, Hashem must have initiated some major change in Ma'aseh Bereishis.
Why was this change necessary?

(b) Why does the fact that Hashem used Kimah to create the flood, fit better with Rebbi Yehoshua's explanation (that the Flood began on the seventeenth of Iyar) than with Rebbi Eliezer's (in whose opinion it began in Mar- Cheshvan)?

(c) What second change will have taken place, according to Rebbi Yehoshua, if the flood occurred in Iyar?

(d) And what change took place according to Rebbi Eliezer? Why did Hashem do that?