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1)

(a) Both the Chiyuv of entry and that of withdrawal (with regard to Nidah), says Rava, are Mishnahs. What does ...

1. ... our Mishnah say about a woman who whilst being intimate with her husband, declares 'Nitmeisi'!
2. ... the Mishnah in Nidah say in a case where, after Bi'ah, the man finds blood on the cloth with which he wipes himself?

(b) What makes Rava initially establish the Mishnah in Nidah by entry (and not by withdrawal)?

(c) Will it make any difference whether he finds the blood on his cloth immediately after Bi'ah or a while later?

(a) Rav Ada bar Masna tries to refute Rava's proof from the Mishnah in Nidah, by establishing it by withdrawal.
Why would Rebbi then repeat it in Nidah, having already taught it in Shevuos?

(b) What will be the Din in the case where the blood is found on *her* cloth? Why does it differ from the case where it is found on his?

(c) On what grounds does Ravina refute Rav Ada's interpretation of the Mishnah? What does the Mishnah say that belies it?

(d) When Rava told Rav Ada to take note of Ravina's comment, he quoted a Beraisa (with reference to that very Mishnah) in support of his interpretation.
How does that Beraisa describe the sin concerned?

(a) How does Rava amend the Beraisa, to reconcile the Beraisa with the Mishnah whilst at the same time, vindicating his own interpretation of the Mishnah?

(b) In the event that the woman becomes Tamei during Bi'ah, what does Rav Huna Amar Rav obligate one to do?

(c) What does 've'Tuveih' mean?

(a) Rava tries to prove from here that 'ha'Meshamesh Meis ba'Arayos Patur'. What does this mean?

(b) What does Abaye say? If 'Meshamesh Meis ba'Arayos is Chayav', then why is he Patur in our case?

(c) In that case, why is one Chayav for withdrawing immediately?

(d) Rabah bar Chanan asked Abaye why in that case, the Mishnah confines 'Aruchah u'Ketzarah' to Bi'as Mikdash, seeing as by Nidah too, we have the same distinction (seeing as if he withdraws immediately he is Chayav, whereas if he waits, he is Patur).
What did Abaye reply?

5)

(a) Rav Huna B'rei de'Rav Nasan presents a contradiction in Abaye.
According to what Abaye just said, why must our Mishnah be speaking when the Bi'ah took place not Samuch le'Vestah?

(b) How do then reconcile this with Abaye's own statement 'Chayav Shetayim', which we established by Samuch le'Vestah?

(c) What was Rebbi Shimon ben Yossi ben Lekunya's reaction when his brother Rebbi Yonasan asked him to quote the Azharah for a Bo'el Nidah?

(d) Why was he so disgusted? What *is* the source?

(a) What then, did Rebbi Yonasan really mean to ask his brother?

(b) Why was Rebbi Yonasan not satisfied when Rebbi Shimon quoted him the Pasuk in Metzora "Va'tehi Nidasah Alav"?

(c) Rav Papa quoted the same Pasuk that Rebbi Shimon ben ... Lekunya quoted earlier "ve'El Ishah be'Nidas Tum'asah Lo Sikrav". How does this Pasuk also apply to our case?

(d) What does Rebbi Yashiyah learn from the Pasuk in Metzora "Ve'hizartem es B'nei Yisrael mi'Tum'asam"?

(a) What does Rebbi Yochanan quoting Rebbi Shimon bar Yochai say about someone who does not separate from his wife 'Samuch le'Vestah'?

(b) What is his source for this? Which Parshah follows that of "Ve'hizartem es B'nei Yisrael ... ve'ha'Davah be'Nidasah"?

(a) And what does ...

1. ... Rebbi Chiya bar Aba Amar Rebbi Yochanan learn from the juxtaposition of the Pesukim "Lehavdil Bein ha'Tahor u'Vein ha'Tamei" and "Ishah Ki Sazri'a ve'Yaldah Zachar"?
2. ... Rebbi Yehoshua ben Levi learn from the juxtaposition of the Pesukim "Lehavdil ... " and "Lehoros es B'nei Yisrael"?
3. ... Rebbi Chiya bar Aba Amar Rebbi Yochanan learn from the juxtaposition of the same two Pesukim, but based on the Pasuk "Lehavdil Bein ha'Chodesh u'Vein ha'Chol"?

(b) And what does Rebbi Yehoshua ben Levi add to this latter D'rashah?

(c) What does Rebbi Binyamin bar Yefes Amar Rebbi Elazar learn from the juxtaposition of "Ve'hiskadishtem Vi'heyisem Kedoshim" and "Ishah Ki Sazri'a"?

(a) In our Mishnah, Rebbi Eliezer precluded He'elam Mikdash ve'Kodashav from "ha'Sheretz Ve'ne'elam ... ", and Rebbi Akiva from "Ve'ne'elam Mimenu ve'Hu Tamei".
How does Chizkiyah explain the difference between them?

(b) Ula queries Rebbi Eliezer's statement from another statement of his. Based on the Pasuk in Vayikra "O Hoda Eilav Chataso ... ", what does Rebbi Eliezer say about eating Cheilev or Nosar, or about desecrating Shabbos or Yom Kipur?

(c) What did Rebbi Yehoshua say to him based on the Pasuk " ... Asher Chata Bah"?

(d) What have we proved from Ula's Kashya?

(a) Ula answers his own Kashya on Rebbi Eliezer by differentiating between the two Pesukim concerned.
What does he learn from the Pasuk ...

1. ... "Asher Chata Ve'heivi"?
2. ... "be'Chol Davar Tamei, O be'Nivlas Sheretz Tamei"?

(b) According to Rebbi Akiva however, since the Torah had to write 'Beheimah and Chayah' (like Rebbi learned in the first Perek), it also wrote 'Sheretz'. What does Rebbi learn from 'Beheimah and Chayah'?

(c) Is it justifiable for the Torah to insert something that is not needed on account of something that is?

(d) And what does Rebbi Eliezer learn from the word "Bah"?

(a) What exactly is the definition of 'Mis'asek'?

(b) In which similar case would one be Chayav?

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