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1) The Kormim were people who collected the fish for manufacturing Techeles (the dark blue dye for the one thread used with the Tzitzis), and the Yogvim were those who pressed the fish to obtain the dye. Nevuzeradan wanted the precious Techeles to dye the Emperor's clothes.

2)

(a) Chazal forbade lighting the Shabbos-lights with ...

1. ... Tamei Tevel, because the Torah writes "Mishmeres Terumosai", to compare Terumah Temei'ah to Terumah Tehorah: just as the Heter to eat Terumah Tehorah applies only *after* it has been separated, so too, the Heter to burn Terumah Temei'ah applies only *after* it has been separated, but not to Tevel;
2. ... white paraffin, because (like balsam oil, which we discussed above) it jumps, and is dangerous to use.

(b) Tzari (balsam) is the sap of a Kataf (balsam)-tree.

(c) Tzari might also be disqualified from being used for the Shabbos lights because it is not a derivative of the tree, only from the bark, which, like tar, does not draw after the wick.

(a) Rebbi Yochanan ben Nuri objects to Rebbi Tarfon, who forbids all oil except for olive oil, because then, what would they do in towns where only other kinds of oil were available?

(b) Fish oil is similar to Chelev and tar is an extract of pitch (both of which, we learnt above, are not Kasher for Shabbos-lights). Therefore, Rebbi Yochanan needed to mention these two specifically.

(c) Sumchus and Rebbi Yochanan ben Nuri argue about fish oil to which a drop of other oil has not been added. One of them permits it, the other holds like Rav Beruna Amar Rav, who requires a drop of Kasher oil to be added by Chelev (not here) - though we do not know which one is which. Alternatively, they both agree that fish oil is permitted even without a drop of other oil being added, and they argue over Chelev (the same Machlokes as the Tana Kama and the Chachamim on Daf 24b).

(a) When Rebbi Shimon ben Elazar says 'Kol ha'Yotze min ha'Eitz, Ein Bo Mishum Shalosh Al Shalosh', he means that materials such as hemp and cotton of three by three fingerbreadths, cannot become Tamei. And by 'Mesachechin Bo', he is saying that, since they cannot become Tamei, they are eligible for use as Sechach for one's Succah.

(b) Flax is the one exception to this rule; it is referred to as a tree, but is nevertheless subject to Tum'as Nega'im.

(c) Tana de'Bei Rebbi Yishmael states that, since the Torah uses the word "Beged", and then goes on to specify ' wool and linen', by Tum'as Nega'im, we can learn from there (with a Binyan Av), that by all the other cases of Tum'ah (Sheratzim, Mes and Shichvas Zera) and by Tzitzis - where the Torah uses the general term 'Beged', it also means clothes of wool or linen (exclusively).
Now, unless Rebbi Shimon ben Elazar held like Tana de'Bei Rebbi Yishmael, from where would he know to exclude all other materials from Tum'ah?

(d) When he says 'Yotze min ha'Eitz', he really means *all materials* that are not wool and linen.

5)

(a) The answer to this question has been included in the previous one.

(b) According to Rava, when Rebbi Shimon ben Elazar said 'Kol ha'Yotzei Min ha'Eitz, he meant specifically *that*, and not other materials, which can become Tamei, not like Tana de'Bei Rebbi Yishmael.

(c) Tana de'Bei Rebbi Yishmael agree that all clothes which are three by three *Tefachim* are subject to Tum'ah.

(a) We learn that a woolen and linen garment of even three by three finger-breadths is subject to Tum'as Nega'im, from the 'Vav' in "ve'ha'Beged".

(b) The extra 'Vav' cannot come to include garments of three by three *Tefachim*, since we know them already, from a Kal va'Chomer from the warp and the woof (which are subject to Tum'as Nega'im, so how much more so, *clothes* of three by three Tefachim!).

(c) The reason that the Kal va'Chomer is confined to garments of three by three Tefachim exclusively, and does not include garments of three by three finger-breadths, is because the former are fit for rich people as well as for the poor, whereas the latter are fit only for the poor, but not for the rich.

(d) The Torah stresses "Beged Tzemer u'Fishtim", to preclude clothes of other materials even if they are three by three Tefachim, so we cannot include them from the 'Vav', rather than wool and linen clothes of three by three finger-breadths.