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1)

(a) Rebbi Yishmael in a Beraisa gives the Shiur of S'tirah (the time that of seclusion that renders the woman a Sotah) as 'K'dei Tum'ah, K'dei Bi'ah, K'dei Ha'ara'ah, K'dei Hakafas Dekel'.
Why will 'K'dei Tum'ah' alone not suffice. Why does Rebbi Yishmael need to add ...

1. ... 'K'dei Bi'ah'?
2. ... 'K'dei Ha'ara'ah?

(b) And having stated 'K'dei Bi'ah, K'dei Ha'ara'ah', why did he need to then mention 'K'dei Tum'ah'?

(c) Seeing as Rebbi Yishmael anyway found it necessary to conclude 'K'dei Hakafas Dekel', why did he then need to insert the other three descriptions?

(a) In the current Beraisa, Rebbi Eliezer gives the Shiur of S'tirah as 'K'dei Mezigas ha'Kos' (the time it takes to dilute a glass of wine), whereas in another Beraisa, he gives it as 'Chazaras Dekel'.
How does ...

1. ... Abaye reconcile the fact that his opinion in the second Beraisa appears to coincide with the opinion of Rebbi Yishmael, whereas in the current Beraisa, he argues with him?
2. ... the Sugya resolve the apparent contradiction in Rebbi Eliezer himself?

(b) what are the two possible interpretations of 'K'dei Chazaras ha'Dekel'?

(a) Rebbi Yehoshua gives the Shiur as 'K'dei Lishtoso'.
How do we reconcile this with his opinion in the second Beraisa - 'K'dei Mezigas ha'Kos'?

(b) Why can we not answer that the two are equivalent (like we answered Rebbi Eliezer)?

(c) ben Azai gives the Shiur as 'K'dei Litzlos Beitzah'.
How do we reconcile this with his Shiur in the second Beraisa, which is 'K'dei Lishtoso'?

(a) Rebbi Akiva gives the Shiur as 'K'dei Legom'ah' (to gulp down the partially-roasted egg of ben Azai). How will we reconcile this with his opinion in the second Beraisa, where he says 'K'dei Litzlos Beitzah'?

(b) Why can we not answer that the two are equivalent (like we answered ben Azai)?

(c) And how will we reconcile the Shiur of Rebbi Yehudah ben Beseirah, who says in the first Beraisa 'K'dei Ligmo'a Shalosh Beitzim, whereas in the second, he follows Rebbi Akiva's 'K'dei Litzlos Beitzah' with 'K'dei Legom'ah'?

(a) According to Rebbi Eliezer ben Yirmiyah, the Shiur S'tirah is the time it takes to tie two ends of a thread that have come apart.
Is he speaking when the ends are close to each other or when they are far apart and must also be brought together?

(b) According to Chanin ben Pinchas, the Shiur is the time it takes for a woman to place her hand in her mouth and remove a splinter, and according to P'limu, it is the time it takes for her to place her hand in a basket of loaves of bread and take out a loaf.
What She'eilah does Rav Ashi ask with regard to both cases?

(c) He also asks whether the basket is new or old, and whether the bread is hot or cold. What difference does it make whether ...

1. ... the basket is new or old?
2. ... whether the bread is hot or cold?

(d) Which final two She'eilos does Rav Ashi pose regarding P'limu's example?

6)

(a) Rebbi Yochanan explains that each of the above Tana'im presented a Shiur S'tirah that they took from their personal experience.
Why is this problematic with regard to ben Azai?

(b) Some say that he actually married, but divorced soon afterwards. Which other two answers could we give to explain the source of ben Azai's knowledge?

(c) From where do we know that Hashem sometimes reveals hidden things to those who fear Him?

(a) How does Rav Avira, sometimes citing Rebbi Ami, sometimes Rebbi Asi, explain the Pasuk in Mishlei "Ki be'Ad Ishah Zonah ad Kikar Lechem"?

(b) On what grounds does Rava object to this explanation?

(c) So how does *he* explain the Pasuk?

(d) What does Rebbi Zerika Amar Rebbi Elazar say about someone who treats the Mitzvah of Netilas Yadayim with scorn?

(a) Rav Chiya bar Ashi Amar Rav requires raising one's hands after Netilas Yadayim.
What does he say about someone who washes Mayim Acharonim?

(b) Why after Mayim ...

1. ... Rishonim, should one hold one's hands upwards?
2. ... Acharonim, should he hold them downwards?

(c) What does Rebbi Avahu say about someone who does not dry his hands properly after Netilas Yadayim and who then goes on to eat with wet hands?

(a) Based on the Pasuk in Mishlei "ve'Eishes Ish Nefesh Yekarah Titzod", what does Rebbi Chiya bar Aba Amar Rebbi Yochanan say about someone who is conceited?

(b) Rava objects to Rebbi Yochanan's interpretation of the Pasuk, partially because the word "Yekarah" has different connotations, and partially, because "Titzod" implies the opposite.
How does he then explain the Pasuk?

(a) What does Rebbi Yochanan quoting Rebbi Shimon bar Yochai learn from the 'Gezeirah-Shavah' "To'avas Hashem Kol G'vah Leiv" (Mishlei) "ve'Lo Savi So'eivah el Beisecha" (Va'eschanan)?

(b) What does Rebbi Yochanan himself learn from the Pasuk in Eikev "ve'Ram Levavecha, ve'Shachachta es Hashem Elokecha"?

(c) Rebbi Chama bar Chanina learns from another 'Gezeirah-Shavah that someone who is conceited is considered as if he had committed adultery with all the Arayos.
Based on a play on words on the Pasuk in Yeshayah "Chidlu Lachem min ha'Adam Asher Neshamah be'Apo ki *ba'Meh* Nechshav Hu", what does Ula consider him as having done?

(a) Earlier, we quoted the Pasuk "To'avas Hashem Kol G'vah Leiv". How does Rav explain the continuation of the Pasuk "Yad le'Yad Lo Yinakeh" (in conjunction with the Pasuk in Lech-Lecha "Harimosi *Yadi* el Hashem Keil Elyon Koneh Shamayim va'Aretz"?

(b) de'Bei Rebbi Shiloh objects to Rav's D'rashah, on the grounds that the Navi ought then to have written "Yadi Lo Yinakeh".
How does *he* therefore explain the Pasuk?

(c) Rebbi Yochanan in turn, objects to de'Bei Rebbi Shilo's explanation, on the grounds that the Navi should then have written "Yad *mi'Yad* (rather than *le'Yad*) Lo Yinakeh".
So how does *he* explain it?

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