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1)

(a) What did Rav Yehudah ask his Rebbi, Shmuel, when he failed to respond to the cries of the woman to save her from oppressors?

(b) What was Shmuel's reply? What is the meaning of 'Reishach bi'Keriri, Reisha de'Reishach ba'Chamimi'?

(c) What did Rebbi Simon answer Rebbi Zeira, when he instructed him to rebuke the Chief Rabbi's family?

(d) Why did Rebbi Zeira not accept Rebbi Simon's answer?

(a) What was the significance of the 'Tav' of ink on the one hand, and the 'Tav' of blood on the other, that Hashem at first told Gavriel to write?

(b) On what grounds did the Midas ha'Din object?

(c) How do we know that Hashem conceded to the Midas ha'Din's argument?

(d) How does the Gemara amend the Pasuk "u'mi'Mikdashai Tachelu", and to whom it then refer?

(a) The Navi describes how six men arrived at the copper-Altar.
Who were the six men?

(b) Why can the copper-Altar not be understood literally?

(c) What then, does it mean?

(d) Rav learns that one 'Tav' initially stood for 'Tichyeh', the other, for 'Tamus'.
The Gemara gives four other possible interpretations of the two 'Tavs':

• 'Tamah Zechus Avos';
• 'Tachon Zechus Avos';
• 'Chosamo shel Hakadosh Baruch Hu Em*es*;
• 'Eilu B'nei Adam she'Kiymu' etc.

What is the Gemara saying? To whom do these statements refer, to the Tzadikim or to the Resha'im (see Agados Maharsha)?

(a) 'Zechus Avos' (incorporating 'B'ris Avos', according to Rashi, but not according to Tosfos, d.h. 'u'Shmuel') came to an end in the period of the prophets. Quoting supporting Pesukim, the Gemara gives four possibilities as to when this happened. Two of them: In the days of the Navi Hoshei'a, or in the days of Chaza'el, King of Syria.
What are the other two possibilities?

(b) If the 'Zechus Avos' came to an end in the days of Eliyahu, then how is it that Hashem remembered it for Yisrael in the days of Chaza'el, King of Syria, which took place later?

(a) What does Rav Ami derive from ...

1. ... the Pasuk in Yechezkel "ha'Nefesh ha'Chota'as Hi Tamus"?
2. ... the Pasuk in Tehilim "u'Fakadta be'Shevet Pish'am, u'vi'Nega'im Avonam"?

(b) What do we then do with the Beraisa, which quotes Hashem as saying to the angels "Mikreh Echad la'Tzadik ve'la'Rasha" (Koheles) - both to the Tzadik (like Moshe and Aharon, who did not sin), and to the Rasha (be'Dino, like Adam ha'Rishon, who *did*)?

6)

(a) The Tana, in a third Beraisa, lists four people who died - 'be'Ityo shel Nachash'.
Who were the four people?

(b) What does be'Ityo shel Nachash mean?

(c) How does this Beraisa leave us with a Kashya on Rav Ami?

(d) What does the Gemara learn from the Pasuk in Shmuel "ve'Amasa ben Ish ... Asher Ba El Avigayil *bas Nachash*"?

(a) What do we learn, with regard to Reuven, from the Pasuk "va'Yihyu B'nei Ya'akov Sheneim-Asar"?

(b) What is the Gemara's second proof from Har Eival?

(c) What then, *was* Reuven guilty of doing?

(d) Why did he do that?

(a) "Pachaz ka'Mayim Al Tosar" (Bereishis). Pachaz is an acronym. What do the following interpretations have in common:

1. 'Pazta, Chavta, Zalta' -
2. 'Pasa'ta al Das, Chatasa, Zanisa'?

(b) What do the following interpretations have in common:

1. 'Pilalta, Chalta, Zarchah Tefilascha' -
2. 'Za'zata, Hirsa'ta, Parchah Chet Mimcha'?

(c) All of the above interpretations are those of Tana'im. Only one acronym is given by an Amora, in which the 'Zayin' and the 'Ches' stand for 'Zacharta Onesh shel Davar, Chalisa Atzmecha Choli Gadol', respectively.
What does the 'Pey' stand for? To which of the two groups does this explanation belong?

(a) Which sin (besides the degradation of Kodshim) does the Navi ascribe to Chafni and Pinchas (Eli ha'Kohen's sons)?

(b) If they were not really guilty of *that* sin, then to which *is* the Navi referring?

(c) How do does the Gemara prove that Pinchas cannot possibly have been guilty of adultery?

(d) How do those who learn that, although Pinchas was *not* guilty of adultery, Chafni *was*, explain the plural used in the following Pesukim ...

1. ... "Asher Yishkevun ha'Nashim"?
2. ... Eli's words "Al *Banai*, Ki Lo Tovah ha'Shemu'ah"?
3. ... "B'nei Beli'a'al"?

(a) Rashi rejects the Gemara's Kashya from "Ma'avirim" (to which the Gemara replies that "Ma'avirin" is actually written without a Yud).
On which grounds does Rashi rejects that text?

(b) How then, does Rashi dispense with the Gemara's Kashya?