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1)

(a) Rav Yehudah the son of Rav Shmuel bar Shilas quoted Rav as saying that one can tell whether or not a person is a Ben Olam ha'Ba. Why then did Rav need to instruct Rav Shmuel bar Shilas to eulogize him warmly, because he would be present at the Hesped?

(b) Abaye asked Rabah what would happen at *his*(Rabah's) Hesped.
What was the problem?

(c) What did Rabah reply?

(a) Which two signs does a person have that he is a Ben Olam ha'Ba?

(b) The B'nei Galil said 'Asei Devarim Lifnei Mitascha'. The B'nei Yehudah said 'Asei Devarim le'Achar Mitascha'.
What does this mean? Do the B'nei Galil and the B'nei Yehudah argue?

(c) How does one fulfill the Mishnah in Pirkei Avos 'Shuv Yom Echad Lifnei Misascha'?

(a) What did Shlomoh ha'Melech mean when he said in Koheles "be'Chol Es Yihyu Begadecha Levanim"?

(b) How does the Rebbi Yochanan ben Zakai compare this to a King who invited his servants to a party?

(c) Why does Rebbi Meir's son-in-law disagree with the original version of the Mashal, and what subtle change does he make in *his* version?

(d) What is the other interpretation of ...

1. ... "be'Chol Es Yihyu Begadecha Levanim"?
2. ... "ve'Shemen al Roshcha Al Yechsar"?

4)

(a) What should one do with one's purse if one is traveling, and Shabbos comes in?

(b) What does one do if there is no non-Jew available?

(c) And what does he do with the Muktzah vessels as soon as he reaches the first courtyard within the town's borders?

(a) Why did the Rabbanan permit giving one's purse to a gentile, despite the Isur of Amirah le'Nochri?

(b) What is the difference between a purse that one owned originally and one that one found?

(c) In the first Lashon, Rava says that as long as one picked up the purse that one found - before Shabbos, it it is included in the case in our Mishnah. In the second Lashon however. But in the second Lashon, Rava has doubts.
Why should it be any different than the case in our Mishnah?

(d) What is Rava's conclusion?

(a) Why should one rather give one's purse to a gentile than place it on the donkey's back?

(b) Why is it better to place it on the donkey's back than to give it to a Cheresh, Shoteh or Katan?

(c) If one is accompanied by a Cheresh, a Shoteh and a Katan, but no donkey, to which of these should one give the purse?

(d) According to Rebbi Eliezer, there is no Sha'aleh to which of the two he would give the purse, if he was accompanied by only a Cheresh and a Katan.
What does Rebbi Yitzchak quoting Rebbi Eliezer say, that causes the Gemara to say this? To which one would one in fact, give the purse?

7)

(a) According to the Chachamim, the Terumah of a Cheresh is invalid. What are the two sides of their Sha'aleh, whether it is better to give one's purse to a Cheresh (and not to a Katan) or vice-versa?

(b) What alternative does one have, assuming that one is traveling alone, without even a donkey?

(c) Why did Chazal not want to reveal it?

(d) What do we learn from the other half of the Pasuk "u'Chevod Melachim Chikur Davar"?

(a) About what did they give the Mashal ...

1. ... (with regard to Rebbi Eliezer's statement) - to 'a box full of cucumbers and pumpkins, into which one places pepper?
2. ... (with regard to Rebbi Yehoshua's statement) - to 'a dish full of honey, into which one attempts to place pomegranates and large nuts'?

(b) How do Chazal permit placing the purse on the donkey?
What about the Isur of "Lo Sa'aseh Kol Melachah, Atah ... u've'Hemtecha" (Yisro)?

(c) What must one do whenever the donkey stops to urinate?

(d) Why, in that case, is he not permitted to place his purse on another Jew's back whilst he is still walking, and remove it whenever he is about to stop?

(a) What must one do if has already entered town when Shabbos comes in?

(b) Why is he obligated to run? Why not just keep on walking without stopping?

(c) What must he do when he arrives at his house, to avoid carrying from the Reshus ha'Rabim to the Reshus ha'Yachid?

(a) Rami bar Chama says that Mechamer carries with it the penalty of Sekilah be'Mezid, and Chatas be'Shogeg. How does Rabah corroborate this from the Pasuk in Yisro "Lo Sa'aseh Kol Melachah Ata ... u'Vehemtecha"?

(b) Rava asks from the Semichus of the Pesukim in Korach "Torah Achas Yihye Lachem, la'Oseh bi'Shegagah" ... "ve'ha'Nefesh Asher Ta'aseh be'Yad Ramah" ... (with reference to Avodah-Zarah). What is the proof from here against Rami bar Chama?

(c) What is Rava's attempted second proof against Rabah?

(d) How does the Gemata reject it? What are the two other cases of Chilul Shabbos, besides Mechamer, for which there is no Sekilah be'Meizid or Chatas be'Shogeg (one, according to Rebbi Akiva, the other according to Rebbi Yossi)?