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1)

(a) What is the definition of a ben Neichar Areil Leiv?

(b) What does the Navi Yechezkel write about a ben Neichar Areil Leiv and an Areil Basar"? What does Rav Chisda learn from there?

(c) And what do we extrapolate from the Pasuk in Emor (in connection with a Kohen Gadol whose close relative died) "u'min ha'Mikdash Lo Yeitzei ve'Lo Yechalel es Mikdash Elokav"?

(d) What did Rava reply when Rav Ada asked him why we should not then go on to learn "Chilul" "Chilul" from Terumah that an Kohen Onan who serves should be Chayav Miysah?

(a) What do we learn from the Pasuk in Shoftim "Ki Bo Bachar Hashem ... La'amod Le'shares"?

(b) Why is the Kohen not then Chayav Miysah, seeing as he is considered a Zar (like one who serves without the Bigdei Kehunah)?

(a) What does Rebbi learn from the Pasuk in Emor (in connection with a Ba'al-Mum) "Ach el ha'Paroches Lo Yavo ... ve'Lo Yechalel es Mikdashai"?

(b) Originally, we learn the 'Gezeirah-Shavah' from Terumah on the grounds that both of them (as opposed to Nosar) are P'sul ha'Guf.
What does 'P'sul ha'Guf' mean?

(c) On what grounds do we refute the original contention?

(d) So from where does Rebbi learn Ba'al-Mum?

(a) What do the Rabbanan learn from "u'Meisu *Bo* Ki Yechaleluhu" (written by Terumah)?

(b) From which 'Gezeirah-Shavah' does Rebbi learn that Heizid bi'Me'ilah is Chayav Miysah?

(c) What is then the Rabbanan's source for saying that this too, is only a La'av?

(d) From where do they then learn that Heizid bi'Me'ilah transgresses even a La'av?

(a) Rebbi Yishmael (alias the Chachamim in our Mishnah) learns that Zar she'Shimesh is Chayav Miysah from the 'Gezeirah-Shavah' ve'ha'Zar ha'Kareiv) *Yumas*" from "Kol ha'Kareiv ha'Kareiv el Mishkan Hashem *Yamus*" (Parshas Korach).
In what connection is that Pasuk written?

(b) On what grounds does ...

1. ... Rebbi Akiva prefer to learn (that he is Chayav Sekilah) from the 'Gezeirah-Shavah' from the Pasuk in Re'ei "ve'ha'Navi ha'Hu ... Yumas"?
2. ... Rebbi Yishmael prefer to learn from the congregation of Korach than from a Navi she'Hidi'ach?

(c) And how does Rebbi Akiva counter that?

(a) What problem do we now have with the opinion of Rebbi Akiva?

(b) How do we resolve it? Who is then the author of ...

1. ... our Mishnah?
2. ... the Beraisa?

(c) What do the Rabbanan and Rebbi Shimon have in common?

7)

(a) Eight people receive Chenek (strangulation). 'ha'Makeh Aviv ve'Imo, ve'Gonev Nefesh mi'Yisrael ve'Zaken Mamrei'.
What is a 'Zakein Mamrei'?
What does 'Mamrei' mean?

(b) Which two kinds of prophets receives Chenek?

(c) An adulterer and the Zomemin of a bas Kohen receive Chenek too. Considering that the bas Kohen herself is sentenced to Sereifah, why do her Zomemin receive Chenek?

(d) Who is the last of the Nechenakin?

(a) How do we derive from the Pasuk in Mishpatim "Makeh Aviv ve'Imo Mos Yumas" that someone who strikes his parents is Chayav Chenek?

(b) How do we initially learn from the fact that a murderer receives Sayaf that Makeh Aviv ve'Imo is not speaking when he actually killed them?

(c) On what grounds do we refute this proof?

(d) So how do we finally learn it from the Pasuk there "Makeh Ish va'Meis Mos Yumas", and the Pasuk in Mas'ei "O be'Eivah Hikahu va'Yamos"?

(a) Having written ...

1. ... "Makeh va'Meis ... ", why does the Torah need to write there "Kol Makeh Nefesh ... "?
2. ... "Kol Makeh Nefesh", why does the Torah then need to write "Makeh Ish"?

(b) What is the definition of a 'Nefel' in this context?

(c) And what do we then learn from the Pasuk in Emor ...

1. ... "Makeh Adam ... Makeh Beheimah" Why does the Torah compare Makeh Adam to Makeh Beheimah?
2. ... "Nefesh", written by Makeh Beheimah?

(d) On what grounds does Rebbi Yirmiyah reject this D'rashah? What does 'Hikchishah ba'Avanim' mean?

(a) So from where do we learn that Makeh Aviv ve'Imo is only Chayav if he makes a wound?

(b) In that case, what do we learn from the Hekesh of Adam to Beheimah?

(c) And what does Rav Dimi bar Chinena learn from the Hekesh according to those who do not hold of Tana de'Bei Chizkiyah?

(d) How does Rav Masna resolve the She'eilah whether a son is allowed to let his father's blood or not, from the Pasuk in Kedoshim "ve'Ahavta le'Re'acha Kamocha"?

(a) What did Rav say about his son removing a splinter from his body?

(b) And what would Mar B'rei de'Ravina not allow his son to do? Why is that?

(c) Why were they not afraid of the same thing happening by anyone other than a father (seeing as wounding him is also subject to two La'avin, "Lo Yosif" and "Pen Yosif")?

(a) What Kashya do we then ask on the Mishnah in Shabbos, which permits picking up a small needle to remove a splinter?

(b) How do we answer it?

(c) The Kashya remains however, according to those who hold Mekalkel ba'Chaburah Chayav.
How do we answer the Kashya by establishing the Mishnah according to Rebbi Shimon? What does he say that would remove the Chiyuv Sekilah?

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