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1)

(a) What does a king do when one of his relations dies?

(b) How does Rebbi Yehudah prove otherwise from David Hamelech?

(c) How do the Chachamim counter Rebbi Yehudah's proof?

(d) What procedure do they follow at the Se'udas Havra'ah of a king?

(a) How does Rebbi Yehudah prove from the same episode with Avner that women should walk in front of the coffin?

(b) What does the Tana Kama rule?

(c) How does he counter Rebbi Yehudah's proof?

(d) How do we know that King David's efforts in this regard were successful?

(a) How does Rava explain the Pasuk in Shmuel "Va'yavo Kol ha'Am Le'havros es David", which is written "Le'hachros es David"?

(b) According to Rav Yehudah Amar Rav, Avner was punished for not objecting to what Shaul did.
What did he do?

(c) What does Rebbi Yitzchak say about that?

(d) They both learn their opinions from the Pasuk in Shmuel "ki'Nefol Lifnei B'nei Avlah Nafalta, Yadecha Lo Asuros, ve'Ragl'cha Lo li'Nechushtayim Hugashu".
What does this mean, according to ...

1. ... Rav Yehudah Amar Rav?
2. ... Rebbi Yitzchak?

(a) According to Rebbi Yitzchak, why was Avner punished?

(b) How many years elapsed between the death of Shaul and the attempt of Ish Boshes to seize the throne?

(c) Where was David during those seven and a half years?

(a) We initially interpret a Dargesh (the bed on which the king sits during his Se'udas Havra'ah) as Arsa de'Gada.
What is 'Arsa de'Gada'?

(b) On what grounds does Rava overrule the objection to this explanation on the grounds that seeing as the Aveil has not sat on it until now, why would we now make him sit on it now?

(c) How does Rava then object to the explanation (of Arsa de'Gada), based on the Beraisa that obligates an Aveil to overturn all the beds in his house?

(d) We overrule this objection too, on the basis of another Beraisa.
What does the Tana there say about beds that are designated for vessels? How does that answer the Kashya with regard to the Dargesh?

(a) We ask on the above explanation however, from the Beraisa of Raban Shimon ben Gamliel 'Dargesh, Matir Karbitin, ve'Hu Nofel Me'eilehah'.
What is now the problem with the current interpretation of a Dargesh?

(b) When Ravin came from Eretz Yisrael, he quoted Rav Tachlifa, who citing the leather merchants, interpreted Dargesh as Arsa de'Tzala.
What is 'Arsa de'Tzala'?

(c) Why did the Chachamim then exempt it from being overturned? What did they do instead?

(d) How does Rebbi Yirmiyah Amar Rebbi Yochanan initially explain the difference between a Dargesh and a bed by the location of the strings that tie it?

(a) How do we refute this explanation from the Beraisa 'K'lei Eitz Me'eimasai Mekablin Tum'ah? ha'Mitah ... mi'she'Yeshufem be'Or ha'Dag'?

(b) We therefore conclude that in both cases, the strings pass through the bed-posts.
Then what distinguishes them?

(c) Rebbi Ya'akov Amar Rebbi Yehoshua ben Levi rules like Raban Shimon ben Gamliel in the previous Beraisa.
What does Rebbi Ya'akov bar Ami say about a two-poster bed in the house of an Aveil?

8)

(a) Whose consent does a king need to lead Yisrael into battle? What sort of battle are we talking about?

(b) Why does the Tana find it necessary to repeat this Halachah, seeing as we have already learned it at the beginning of the first Perek?

(c) What unique rights does our Mishnah give a king?

(d) 'Derech ha'Melech Ein Lo Shiur'.
What does this mean?

(a) What does the Tana write about war spoils?

(b) What does ...

1. ... Shmuel say about the list of warnings that Shmuel Hanavi issued to the people, such as taking their children to drive his chariots?
2. ... Rav say about this?

(c) This point is already a Machlokes between Rebbi Yossi (Shmuel) and Rebbi Yehudah (Rav).
Which three Mitzvos did Rebbi Yehudah there list, following Yisrael's entry into Eretz Yisrael?

(d) How do we know that all three Mitzvos were in fact, connected with their entry into Eretz Yisrael?

(a) With which of the above three Mitzvos does Rebbi Nehora'i disagree? What does he say?

(b) What compromise does Rebbi Elazar in another Beraisa make in this matter? How does he distinguish between two groups to explain this?

(c) What does Rebbi Yossi in a third Beraisa, learn from the juxtaposition of the two Pesukim ...

1. ... in Beshalach "Ki Yad al Keis Kah" and "Milchamah la'Hashem Milchamah ba'Amalek"? From where do we know that this Pasuk refers to a king?
2. ... in Re'ei "ve'Heini'ach Lachem mi'Kol Oyveichem mi'Saviv ... Ve'hayah ha'Makom Asher Yivchar Hashem"?

(d) Who actually fulfilled this sequence?

(a) The Pasuk in Divrei Hayamim teaches us that Shlomoh ruled from Tifsah to Azah.
What do we then learn from the Pasuk in Melachim "Va'yeishev Shlomoh al Kisei Hashem"? What are the ramifications of these two Pesukim?

(b) Rav and Shmuel argue over Tifsah and Azah. According to one of them, they are on opposite sides of the globe.
What does the other one say?

(c) According to the latter opinion, what is the Pasuk coming to teach us?

(d) What does they also learn from the sequence of the Pesukim starting with this Pasuk, followed by "Ani Koheles Hayisi Melech al Yisrael", "Divrei Koheles ben David Melech bi'Yerushalayim", Hinei Mitaso she'li'Shelomoh ... " (in Shir Hashirim), and "Zeh Hayah Chelki mi'Kol Amali" (also in Koheles)?

(a) Rav and Shmuel argue over the last item. One of them interprets it as 'Maklo' (as we explained). The other, as Gundo.
What is 'Gundo'?

(b) And according to Rav Hai Gaon, this ought to read 'Makeidah'.
What is 'Makeidah'?

(c) They also argue as to whether Shlomoh returned to the throne. One describes him as 'Melech ve'Hedyot.
What does the other one describe him as?

(d) Who dethroned him in the first place?

(a) We learned earlier that the war spoils are divided between the king and the people.
Which part of the spoils went entire to him?

(b) What does Rav Dimi (or Rav Acha) learn from the Pasuk ...

1. ... in Divrei Hayamim "Va'yimshechu la'Hashem le'Nagid u'le'Tzadok le'Kohen"?
2. ... in Emor "Ve'haysah le'Aharon u'le'Vanav"?

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