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1)

(a) Rebbi Yashiyah learns from "Basar" that Milah over-rides Tzara'as. Why do we need a Pasuk for this? Why is it not a Davar she'Ein Miskaven (according to Rava)?

(b) Abaye established Rebbi Yashiyah like Rebbi Yehudah, who holds that Davar she'Ein Miskaven, Asur. But elsewhere, Abaye says 'Modeh Rebbi Shimon bi'Pesik Reisha'. Why does he not then establish Rebbi Nasan like Rebbi Shimon - like Rava does?

(a) According to Abaye's initial interpretation, what will Rebbi Shimon do with "Basar"?

(b) And how does he explain "Basar" written by Milas Katan (who is too small to have such intentions)?

(c) How does Resh Lakish qualify the principle of 'Asei Docheh Lo Sa'aseh'?

(d) Then how can we permit the baby's father to perform the Bris of his son - Let someone else, who is not concerned about the infant's Tzara'as, perform the Mitzvah?

(e) If there *is* somebody else to perform the Milah, is the father permitted to remain in the room for the duration of the Mitzvah?

(a) The double Lashon of "Ad Boker" (Bo) teaches us that whatever remains from the Korban Pesach when morning arrives, must be burnt, not on the same morning, but on the morning after (Chol ha'Mo'ed). How does Chizkiyah learn from here that Milah *she'Lo bi'Zemano* does not over-ride Yom-Tov'?

(b) Abaye learns this from "Olas Shabbos be'Shabato" (Pinchas) 've'Lo Olas Chol be'Yom-Tov', and Rava from "Hu Levado Ye'aseh Lachem" (Bo). What does Rava learn from "Hu"?

(c) Rav Ashi learns the above Derashah from "Shabason" (Emor). How does "Shabason teach us that Milah she'Lo bi'Zemano does not over-ride Yom-Tov?

5)

(a) Milah, Peri'ah and Metzitzah are all permitted on Shabbos. What is ...

1. ... Peri'ah?
2. ... Metzitzah?

(b) If one forgot to grind cumen (which was commonly placed on the Milah after the Mitzvah had been performed) before Shabbos, is one allowed to do it on Shabbos?

(c) How would one apply wine and oil, if one forgot to mix them before Shabbos?

(d) If one forgot to make a bag to cover the Milah, or to prepare a cloth - before Shabbos, may one ...

1. ... make a bag on Shabbos, to cover the Milah?
2. ... bring a cloth through the street, or from another courtyard - on Shabbos?

6)

(a) What do we learn from the Klal 'Osin Kol Tzorchei Milah', that we don't know already?

(b) The Gemara initially thinks that the Tana who holds that, on Shabbos, once he has removed his hand, he is not permitted to cut away the strands that do not render the Milah Pasul, is Rebbi Yishmael Be'no shel Rebbi Yochanan ben Berokah (who holds that when the fourteenth of Nisan falls on Shabbos, one is only permitted to strip the Pesach as far as the chest). Why does the Gemara retract from this contention?

(c) In which five points does the Mitzvah of "Zeh Keli ve'Anvehu" (Beshalach) apply to a Sefer-Torah?

(d) How does Aba Shaul interpret "Zeh Keli ve'Anvehu"?

(a) The Gemara then suggests that the author of 'Pirash, Eino Chozer' is Rebbi Yossi, who says 'Nir'eh ba'Alil, Ein Mechalelin Alav es ha'Shabbos'.
What is the connection between that statement and the Din of Milah under discussion?

(b) On what grounds does the Gemara reject that contention. too?

(c) Finally, the Gemara establishes the Din of 'Pirash' like the Rabbanan of Rebbi Yossi, who say that the table in the Beis Hamikdash may never be without Lechem ha'Panim. How does that tie up with our Sugya (of not going back for the strands etc.)? What would Rebbi Yossi hold by 'Pirash'?

(a) The Beraisa says that if one did not finish the Milah, he is Chayav Kares.
Why can this not apply to ...

1. ... the Mohel who simply withdrew on Shabbos, after cutting off most of the foreskin?
2. ... the grown-up who is being circumcised, if he does not see to it that the remainder is cut off (not specifically on Shabbos, but during the course of the day on which the first half of the Milah was performed - or should he die without having circumcised)?

(b) Then to whom does it apply?

(a) We might have thought that the blood of the Bris is 'Mifkad Pakid'. What does this mean, and what are the ramifications of the statement? Why would it then have been permitted to perform the Metzitzah even on Shabbos?

(b) What are the facts regarding Metzitzah, and why performing the Metzitzah on Shabbos then permitted?

(c) How do we know this?

(a) What are fat and wax (according to Abaye), or wax and white pitch (according to Rava) good for?

(b) What proportion of wax to fat does Abaye prescribe?

(c) What happened when Rava publicized this balm in Mechuza?

(d) He pacified them by pointing out that he had left them one secret cure. What was it?