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1)

(a) Which two specific cases (besides Androginus) does the Beraisa preclude from the Pasuk "u'va'Yom ha'Shemini, Yimol Besar *Orlaso*"?

(b) According to the Tana Kama of a second Beraisa, the above Beraisa goes like Beis Shamai. In the opinion of Rebbi Shimon ben Elazar, Beis Hillel agree that a Nolad Mahul requires Hatafas Dam Bris. Why should *he* require Hatafas Dam Bris more than a Ger who had the Milah performed when he was still a gentile?

(c) According to Rebbi Shimon ben Elazar, what is the Machlokes between Beis Shamai and Beis Hillel?

(d) What does the Tana of the first Beraisa (who specifies three cases of Safek), mean by 've'Lo Safek Docheh es ha'Shabbos'? Which Safek still remains that he has not already listed?

(a) What does the Beraisa mean when it writes 'ben Shemoneh, Harei Hu ke'Even?

(b) How is his mother permitted to feed him, and why is this permitted at all (i.e. why is it not forbidden because of Dash)?

(c) What happened to Rav Ada bar Ahavah, when his wife bore him a child who was a Nolad Mahul, and why did it happen?

(d) Rav Ada bar Ahavah assumed that at least, what he did, conformed with the opinion of Shmuel. Rav Nachman disagreed.
What is their Machlokes?

(a) Rav Yosef proves that a Nolad Mahul is a Vaday Orlah Kevushah from Rebbi Elazar ha'Kapor, who establishes the Machlokes between Beis Shamai and Beis Hillel with regard to circumcising a Nolad Mahul on Shabbos.
What does Rebbi Elazar ha'Kapor say, and how does Rav Yosef prove his point from there?

(b) How does the Gemara refute Rav Yosef's proof?

(c) How does the Gemara deal with the apparent outcome - that Rebbi Elazar ha'Kapor is telling us a Chidush only in Beis Shamai, but not in Beis Hillel (in spite of the maxim 'Beis Shamai be'Makom Beis Hillel Einah Mishnah'?

(d) What then, is the Chidush of Rebbi Eliezer ha'Kapor?

(a) What does Rav Asi learn from the Pesukim "Ishah Ki Sazri'a ... ve'Tam'ah ... u'va'Yom ha'Shemini Yimol Besar Orlaso"?

(b) What would be examples of 'Ein Imo Temei'ah Leidah'?

(c) How does Rav Asi refute Abaye's query from the generations from Avraham to Moshe, whose mothers were not Metamei Leidah, yet who performed the Bris on the eighth day?

(d) Rav Huna and Rav Chiya bar Rav argue over a baby born by cesarean section and one who is born with two Orlos - whether one performs the Bris on the eighth day when it falls on Shabbos.
What will they hold with regard to performing the Bris on the eighth day when it does not fall on Shabbos?

5)

(a) Sometimes a slave is circumcised on the first day, and sometimes on the eighth. What is the criterion for circumcising him on the eighth day?

(b) When does one perform the Milah on a 'Miknas Kesef' on the eighth day, and when does one perform it on the first (two possibilities)?

(c) When does one perform the Milah on a 'Yelid Bayis' on the eighth day and when does one perform it on the first - according to Rav Chama?

(a) According to the Tana Kama, the Gemara establishes the case of 'Yelid Bayis she'Nimol le'Echad', when he acquired a pregnant slave only for her unborn fetus. Why is this answer not adequate? According to which opinion will it not work?

(b) What is the alternative case?

(c) What is the basic Machlokes between Rav Chama and the Tana Kama?

(a) What does Raban Shimon ben Gamliel learn from ...

1. ... the Pasuk in Korach "u'Feduyav mi'Ben Chodesh Tifdeh"?
2. ... the Pasuk in Emor "u'mi'Yom ha'Shemini Vahal'ah, Yeratzeh le'Korban"?

(b) How can one then circumcise any baby on the eighth day which falls on Shabbos; maybe he is a Nefel?

(c) Then how do we explain the Beraisa, which rules that a baby who is a Safek seventh, Safek eighth-month baby, may not circumcise on Shabbos?