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1)

(a) About whom does the Pasuk in Yechezkel write "Vayovei Oso be'Alah"?

(b) What does Rebbi Avahu prove from the Pasuk in Divrei Hayamim (in connection with the same episode) "ve'Gam ba'Melech Nevuchadnetzar Marad Asher Hishbi'o b'Elokim"?

(c) What does the Tana of the Beraisa mean when he says about 'Arur', 'Bo Niduy, Bo Shevu'ah, Bo Kelalah'?

(a) The Tana proves from the Pasuk in Shoftim (in connection with the inhabitants of Meroz, who refused to participate in the battle against Sisro) "Oru Meroz, Amar Mal'ach Hashem Oru Arur Yoshvehah" that 'Arur' is a Lashon of Niduy, from a statement of Ula.
What, according to Ula, did Barak do as a result of the above?

(b) And what does the Tana prove from the Pasuk in Ki Savo "ve'Eileh Ya'amdu al ha'Kelalah be'Har Eival", followed by "Arur ha'Ish Asher Ya'aseh Pesel"?

(c) On what grounds do we refute the Beraisa's original proof that 'Arur' contains Shevu'ah from the Pasuk in Yehoshua (in connection with whoever would rebuild Yericho) "Vayashba Yehoshua ba'Eis ha'Hi Leimor Arur ha'Ish ... "?

(a) We finally prove that 'Arur' is synonymous with Kelalah from the Pasuk in Shmuel (in connection with the oath that Shaul made forbidding Yisrael to eat that day before the battle was won) "Vayo'el Shaul es ha'Am Leimor Arur ha'Ish ... " followed by "vi'Yehonasan Lo Shama be'Hashbi'a Aviv es ha'Am ... ".
What objection do we raise to this proof?

(b) On what grounds do we refute it?

(c) What do we now have to say about the previous Kashya?

(a) In similar style to the previous Beraisa, what does Rebbi Yossi b'Rebbi Chanina learn from the Pasuk ...

1. ... in Naso (in connection with a Sotah) "Ve'amrah ha'Ishah Amen Amen"?
2. ... in Ki Savo (in connection with the acceptance of the 'K'lalos' at Har Eival) "Arur Asher Lo Yakim ... Ve'amar Kol ha'Am Amen ve'Amen"?
3. ... in Yirmiyah (in connection with the false prophecy of Chananyah ben Azur, who prophesied that the vessels that had already been taken to Bavel would be returned) "Amen Kein Ya'aseh Hashem, Yakem Hashem es Devarecha"?

(b) What does Rebbi Elazar say about 'La'av' and 'Hein'?

(c) If Rebbi Elazar knows that 'La'av' is a Shevu'ah, because the Torah writes (in No'ach) "ve'Lo Yih'yeh Od ha'Mayim le'Mabul, and in Yeshayah "Ki Mei No'ach Zos Li Asher Nishba'ti", from where does he know that 'Hein' is a Shevu'ah too?

(d) How does Rava qualify Rebbi Elazar's Halachah? When will 'La'av' be considered a Shevu'ah and when not?

(a) Bearing in mind that the Pasuk in Emor has already written "ve'Nokev Sheim Hashem Mos Yumas", what does Rebbi Meir in a Beraisa learn from the Pasuk there "Ish Ish Ki Yekalel Elokav ve'Nasa Chet'o"?

(b) What do the Rabbanan say?

(c) The Chachamim in our Mishnah, who are synonymous with Rebbi Menachem b'Rebbi Yossi, sentence someone who curses his father or mother to death, only if he cursed them with the Name of Hashem.
How does Rebbi Menachem b'Rebbi Yossi interpret the Pasuk there "be'Nokvo Sheim Yumas"?

(a) What does Rebbi Yanai learn from the Pasuk ...

1. ... in Va'eschanan "Rak Hishamer Lecha u'Shemor Nafsh'cha Me'od"?
2. ... in Kedoshim "Lo Sekalel Cheresh"?

(b) On which principle of Rebbi Avin Amar Rebbi Ila'a is the earlier D'rashah based?

(c) And what does Rebbi Yanai mean when he adds 've'Divrei ha'Kol'?

(a) What did Rav Yehudah mean when, in response to that Rav Kahana, who quoted Zu Hi Alah ... ' as it appears in our Mishnah, he retorted 'Kaneih!'?

(b) Rav Kahana said the same in response to a certain Talmid-Chacham who quoted the Pasuk in Tehilim ("Gam Al Yitatzcha la'Netzach ... ") as it is written.
Why do we need to cite the second case? Why will the first one not suffice?

(a) We learned in our Mishnah 'Al Yakcha vi'Yevarech'cha ve'Yeitiv Lecha, Rebbi Meir Mechayev ... '.
What problem do we have with this?

(b) We answer 'Eipuch'.
What did Rebbi Yitzchak say?

(c) Faced with this dilemma, what did Rav Yosef conclude? How does he then resolve the discrepancy in Rebbi Meir?

(d) We have a problem with this however, from Sotah.
What do we initially try to Darshen from the Pasuk in Naso (in connection with Sotah) "Hinaki"?
Do we really need a Pasuk to bless a Sotah?

(a) How does Rebbi Tanchum bar Chanila'i explain the Pasuk according to Rebbi Meir, who does not hold ' ... I Atah Shome'a Hein'?

(b) What problem does this leave us with?

(c) So we revert to Rebbi Yitzchak's answer. Ravina however, queries this from a Mishnah in Sanhedrin. The Pasuk writes in Shemini "Yayin ve'Sheichar Al Teisht ve'Lo Samusu".
From where does the Mishnah in Sanhedrin learn that a Kohen is Chayav Misah if he enters the Beis Hamikdash ...

1. ... after having drunk wine ?
2. ... with long hair?

(d) Seeing as nobody argues with this Mishnah, it is clear that Rav Yosef was right to differentiate between Mamon and Isur, according to Rebbi Meir. How will we then explain the Sugya in Sotah? Why does Rebbi there hold 'mi'Chelal La'av I Atah Shome'a Hein'?

(e) It is nevertheless necessary to invert our Mishnah, so that Rebbi Meir holds Patur, and the Rabbanan, Chayav. Because, if Rebbi Meir were to hold Chayav, we would have to establish the case by Isur which does include Mamon. Now if the Rabbanan were to hold 'mi'Chelal La'av I Atah Shome'a Hein' in such a case, then how would they explain the Isur of Shesuyei Yayin (like we asked earlier on Rebbi Meir)?

(a) Our Mishnah learns 'Shevu'as ha'Pikadon Noheges ba'Anashim u've'Nashim ... ', as we already discussed in the previous Perek. What does Rebbi Meir hold with regard to 'mi'Pi Acherim' by Shevu'as ha'Pikadon?

(b) The Rabbanan obligate him even Chutz le'Beis-Din as well.
What is the basis of their Machlokes?

(c) What does the Tana mean when he states ... 've'Chayav al Z'don Shevu'ah'? What is 'Z'don Shevu'ah'?

(d) In fact, he is Chayav even if he is Meizid on either the Shevu'ah or just on the Pikadon (but Shogeg on the Shevu'ah).
Bearing in mind that Shevu'as Bituy is only Chayav for Shogeg, why is Shevu'as ha'Pikadon Chayav for Meizid as well?

(e) Why is the Nishba then Patur if he is Shogeg in both?

(a) What is the Nishba Chayav? What must be the minimum value of the Korban?

(b) The pattern of claim and denial is basically identical with that of Shevu'as ha'Eidus. If the claimant made him swear five times, he is Chayav to bring five Ashamos.
What reason does Rebbi Shimon give for this?

(a) If five people claim a Pikadon from Reuven, how many Korbanos will he have to bring if he answers ...

1. ... 'Shevu'ah she'Ein Lachem be'Yadi'?
2. ... 'Shevu'ah she'Ein Lecha be'Yadi, ve'Lo Lecha ve'Lo Lecha ... '?

(b) Rebbi Elazar requires him to mention 'Shevu'ah' at the end.
What does Rebbi Shimon say?

(c) By the same token, according to the Tana Kama, when will Shimon be Chayav one Korban and when will he be Chayav for each item, if Reuven claims from him ...

1. ... a Pikadon, a loan, something that he stole and a lost article?
2. ... wheat, barley and spelt?

(a) If Reuven claims that Shimon raped or seduced his daughter, and he denies it with a Shevu'ah, on what grounds does Rebbi Shimon exempt him from a Korban?

(b) What do the Rabbanan say?

(c) If Shimon swears that he did not steal Reuven's ox, he is Chayav.
Why is he then Patur if he admits that he stole it, but denies having Shechted or sold it?

(d) And what will be the Din if under oath ...

1. ... Shimon denies having wounded Reuven?
2. ... a master denies having blinded his Eved or knocking out his tooth?

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