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1)

(a) Our Mishnah incorporates issues that concern others, in the Din of Shevu'as Bituy, as well as issues that concern the Nishba himself.
What are the four cases of Shevu'as Bituy listed by the Tana Kama that concern others?

(b) The Tana also incorporates 'Devarim she'Ein Bahen Mamash'.
What are the two connotations of 'Devarim she'Ein Bahen Mamash'?

(a) What does Rebbi Yishmael learn from "Lehara O Leheitiv"?

(b) What did Rebbi Yishmael say to Rebbi Akiva about things that are neither good nor bad ('Devarim she'Ein Bahen Mamash')?

(c) What problem did Rebbi Akiva now have with Rebbi Yishmael?

(a) The Beraisa weighs up Shevu'os and Nedarim.
Which Chumra do ...

1. ... Nedarim have over Shevu'os?
2. ... Shevu'os have over Nedarim?

(b) What does the Tana mean when he says that Nedarim take effect on a Mitzvah? What would the Noder need to say?

(a) When our Mishnah presents the case of ...

1. ... 'Shevu'ah she'Lo Etein le'Ish P'loni', why can it not be referring to giving Tzedakah to a poor man?
2. ... 'Shevu'ah she'Lo Ishan', why can the Tana not be referring to never sleeping at all? What did Rebbi Yochanan say that negates this?

(b) So what is the Tana referring to ...

1. ... in the former case?
2. ... in the latter case?

(a) If Reuven declares 'Shevu'ah she'Zarak (or she'Lo Zarak) P'loni Tz'ror le'Yam', Rav sentences him to Malkos for a Shevu'as Bituy, seeing as it is subject to both 'La'av ve'Hein'.
On what grounds does Shmuel disagree with him?

(b) With which Machlokes Tana'im do we try to link this Machlokes?

(c) What do we mean when we reject this suggestion with the words 'Aliba de'Rebbi Yishmael Kuli Alma Lo P'ligi'?

(d) Why are we so sure that Rav does not hold like Rebbi Yishmael?

(e) And we conclude that they argue according to Rebbi Akiva. Rav maintains that the latter holds like him.
On what basis does Shmuel maintain that Rebbi Akiva will agree with him too?

6)

(a) What does the Mishnah later say about someone who swears to contravene a Mitzvah, and then breaks his word?

(b) What does Rebbi Yehudah ben Beseira say about someone who swears to fufill a Mitzvah and then breaks his word?

(c) What is the logic behind Rebbi Yehudah ben Beseira's ruling?

(d) How do the Rabbanan counter Rebbi Yehudah ben Beseira's argument? What advantage does a Shevu'as Reshus have over a Shevu'as Mitzvah?

(a) How do we attempt to link the Machlokes between Rav and Shmuel with that of Rebbi Yehudah ben Beseira and the Rabbanan?

(b) We conclude however, that they do not argue about Rebbi Yehudah ben Beseira.
What does this mean? Why is that?

(c) On what grounds does Rav maintain that the Rabbanan will agree with him (and not require 'le'Haba' and 'le'she'Avar')?

(a) What does the Mishnah later say about a case 'Lo Achalti Ha'yom, ve'Lo Hinachti Tefilin Ha'yom. Nishbacha, ve'Amar Amen'?

(b) How does Rav Hamnuna pose a Kashya from this Mishnah on Shmuel?

(c) We answer that the Mishnah is learned 'li'Tzedadin'.
What do we mean by that? How does it answer the Kashya?

(a) The Tana there also discusses a case of Shevu'as Shav ('Nishba Leshanos es ha'Yudu'a le'Adam').
How many people does Shmuel declare need to have known about it for it to fall under the category of Shevu'as Shav?

(b) What does Rava now extrapolate from there that creates a Kashya on Shmuel?

(c) How does Rava himself answer the Kashya? How does he establish 'Lo Nikar'? What is he Chayav for?

(a) Abaye states that if Reuven says to Shimon 'Shevu'ah she'Ani Yode'a Lach Eidus', and it turns out that he doesn't, he is not Chayav for Shevu'as Bituy, even according to Rav.
Why is that?

(b) What does he say about 'Shevu'ah ...

1. ... she'Yada'ti Lach Eidus' or she'Lo Yada'ti Lach Eidus'?
2. ... He'adti' or 'Lo He'adti'.

(c) Bearing in mind that the Torah writes Shevu'as Bituy and Shevu'as Eidus in the same La'av in Vayikra, why do we have no problem with the Torah mentioning the latter independently, according to Shmuel?

(d) What is the problem, according to Rav?

(a) How did the Rabbanan attempt answer the Kashya in front of Abaye?

(b) What did Abaye retort, based on the Pasuk "Vehayah Ki Ye'sham *le'Achas* me'Eileh"?

(c) So Abaye answered the Kashya on Rav with a Beraisa 'be'Chulan Ne'emar "ve'Ne'elam", ve'Ka'an Lo Ne'emar "ve'Ne'elam".
How does this answer the Kashya?

(d) The Rabbanan suggested to Abaye that perhaps "Achas" pertains specifically to Meizid, who will therefore be Chayav only one set of Malkos (for Shevu'as Eidus), but not to Shogeg, who will therefore be Chayav two Korbanos (a Korban Oleh ve'Yored for Shevuas Bituy as well).
What did he reply?

(a) According to Rava, we do not need "Achas" to teach us that Shevu'as Eidus is not Chayav because of Shevu'as Bituy as well.
Why not? From which principle will we learn it anyway?

(b) Then what does "Achas" come to teach us, according to Rava?

(a) Abaye disagrees with Rava. According to him, the Shevu'as Bituy is not automatically precluded from a case of Shevu'as Eidus.
Seeing as the Torah anyway writes "Achas", what is the difference between Abaye and Rava?

(b) What problem does this create with Abaye's earlier statement 'Shevu'ah she'Ani Yode'a Lach Eidus ve'Ishtakach de'Lo Yada, Patur, Ho'il ve'Leiseih be'Eini Yode'a'?

(c) How do we initially deal with this discrepancy in Abaye?

(d) Like whom do we alternatively establish one of Abaye's two statements?

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