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1)

(a) After writing "ve'ha'Bor Reik", why does the Pasuk (in Bereishis) need to add "Ein Bo Mayim"?

(b) When one kindles the Menorah by the entrance to the courtyard or the street, how close to the entrance must one place it?

(c) According to one opinion, one places the Menorah on the right-hand side of the doorway - by the Mezuzah. What does the other opinion hold, and what is his reasoning?

(a) What was Shmuel's reaction, when someone quoted Rav Asi's ruling that it is forbidden to count money by the light of a Chanukah-Menorah?

(b) How does Rav Yosef prove Rav Asi's opinion from the Pasuk in Vayikra "ve'Shafach, ve'Chisah?

(c) And what does Rav Yosef say about Rebbi Yehoshua ben Levi, who cited the above Din regarding the Chanukah-lights, as the source for the prohibition of taking down the ornaments hanging in the Succah for one's own use?

(d) May one take down ornaments from the Succah on Shemini Atzeres (in Eretz Yisrael, when one no longer sits in the Succah) for one's personal use?

(e) Under which conditions is it permitted to take down ornaments for one's own use, on Succos?

(a) Rav holds, 'Ein Madlikin mi'Ner le'Ner' (by Ner Chanukah); 'Ein Matirin (Tzitzis) mi'Beged le'Beged'; and 'Ein Halachah ke'Rebbi Shimon bi'Gereirah' (on Shabbos). Shmuel disagrees in all three cases.

1. What did Abaye quote his Rebbe, Rabbah, as saying with regard to these three Halachos?
2. What is Rebbi Shimon's reason by 'Gereirah'?

(b) What are the two possible reasons for Rav's first ruling of 'Ein Madlikin mi'Ner le'Ner', and what is the difference between them?

(c) It is obvious that, whether Rav forbids to light from one lamp to another, only via a medium (e.g. a 'Kinsa' - a splinter of wood) or directly, will also affect what Shmuel holds.
So what is the Gemara's Kashya on Shmuel, from the Tosefta in Ma'aser Sheni, which forbids the weighing of Chulin coins against coins of Ma'aser Sheni, even if it is for the purpose of redeeming other Ma'aser Sheni with them?

(d) What does the Gemara answer? How can we explain the Beraisa, even if Shmuel argues with Rav by Kinsa?

4)

(a) Assuming that the Menorah was placed East-West, which lamp was called the Ner ha'Ma'aravi'?

(b) What was the daily procedure of Hatavas and Hadlakas ha'Neros in the Mishkan - before the death of Shimon ha'Tzadik, when the Ner ha'Ma'aravi would burn throughout the day following the night that it was lit?

(a) The Kohanim would hardly have needed the light of the Menorah by which to see, since Hashem, who lit up the Camp of Yisrael each night (as long as they were in the desert), was certainly capable of lighting up His own house. One of the objectives of the Menorah was to serve as a testimony.
A testimony for what, and how did it achieve that objective?

(b) What difficulty does this statement present vis-a-vis the above two opinions in Rav (of 'Ein Madlikin mi'Ner le'Ner' - according to those who maintain that the lamp-holders of the Menorah were immovable (see Tosfos d.h. 've'Ha')?

(c) How does Rav Papa partially answer the Kashya, and what is still difficult (and will *remain* unanswered)?

(a) The Gemara concludes that, whether one may or may not kindle one Chanukah light directly from another, is dependent upon another Sha'aleh. Which Sha'aleh?

(b) Is there a proof from Rava, who rules, that someone who holds the Ner Chanukah in his hand, is not Yotze, that 'Hanachah Osah Mitzvah'?

(c) Is there a proof from Rava, who also rules, that if one moved the Chanukah light from one place to another, he is not Yotze, that 'Hadlakah Osah Mitzvah'?

(a) How does the Gemara resolve our Sha'aleh from the Beraisa, which states, that if a lamp was burning all day, when the time to light arrives, one must extinguish the lamp and re-kindle it?

(b) What is the Gemara's second proof to resolve the Sha'aleh?

(c) Is a grown-up Yotze with the lighting of a Cheresh, Shoteh or Katan?

(d) A woman is Chayav to light Ner Chanukah, because 'Af Hen Hayu be'Oso ha'Nes'.
What does that mean?