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1)

(a) How does Abaye initially attempt to reconcile our Mishnah, which permits the Kohen Gadol to jump from Acharei-Mos to Emor, with the Beraisa, which permits jumping in Navi, but not in Torah?

(b) We reject this suggestion however, on the basis of another Beraisa. What does the other Beraisa say?

(c) So how does Abaye finally explain the concession in our Mishnah?

(d) In which regard then, is jumping in Navi more lenient than jumping in Torah? What is the reason for this distinction?

(a) When is even jumping in Navi prohibited (even if it is possible to reach one's destination before the Meturgeman finishes translating the pervious Pasuk)?

(b) To which Sefarim will this stringency not apply?

(c) When is jumping always forbidden even in Navi?

(a) The Kohen Gadol is not permitted to jump from Emor to Pinchas, for the reason that we just explained, nor may he bring another Sefer (to avoid having to Lein by heart) says Rav Huna bar Yehudah, because people will be led to believe that the first Sefer is missing the required script and is therefore Pasul.
What reason does Resh Lakish give for the latter prohibition?

(b) What does one do on Rosh Chodesh Teives that falls on Shabbos, and there are three Parshiyos to Lein? How many Sefarim do we take out?

(c) If we are not afraid about the stigmatization of the Sefer-Torah there, why are we afraid here (in the case of the Kohen Gadol)?

(a) After the eight B'rachos, the Kohen Gadol adds a final B'rachah, which concludes 'she'Amcha Yisrael Tzerichin li'Vashei'a'.
What four things did the beginning of the B'rachah need to incorporate?

(b) How did the B'rachah conclude?

(c) Everyone then brought their own Sefer-Torah to the Beis Hamikdash.
Why did they do that?

(d) How could they carry on Yom Kipur?

(a) Where did the king of Yehudah place the Sefer-Torah from which he Leined Parshas ha'Melech?

(b) Describing Parshas ha'Melech, the Tana states that they prepared the wooden Bimah on Motza'ei Yom-Tov 'ba'Shemini be'Motza'ei Shevi'is'.
What does 'ba'Shemini mean?

(c) From which Chumash did the king Lein Parshas ha'Melech?

(d) Who took the Sefer from its place in the Azarah? How did it get to the king?

(a) Why did the Chachamim praise King Agrippa?

(b) Why did he burst into tears when he read the Pasuk in Shoftim "Lo Suchal La'seis Alecha Ish Nochri"?

(c) How did the people's react to his tears? How did they reassure him?

(d) How could they say that?

(a) The king would begin to Lein from the beginning of Sefer Devarim.
Up to where would he Lein consecutively?

(b) He would then Lein the second Parshah of Sh'ma (in Eikev).
Why did he follow this with "Aser te'Aser" (Re'ei) and "Ki Se'Chaleh Le'aser (Ki Savo)?

(c) What was the last Parshah that he Leined?

(d) Why were they not concerned that he scrolled from place to place, even though sometimes, he would not have been able to finish scrolling before the Meturgeman would have finished translating the previous Pasuk?

(a) The king would recite the same eight B'rachos as the Kohen, only he would replace one with another.
Which one?

(b) With regard to Birchas ha'Melech, the Torah writes in va'Yeilech "Mikeitz Sheva Shanim bi'Shenas ha'Shemitah be'Mo'ed be'Chag ha'Sukos, be'Vo Kol Yisrael".
Having written ...

1. ... "Mikeitz Sheva Shanim", why does the Torah need to add "bi'Shenas ha'Shemitah"?
2. ... "bi'Sh'nas ha'Shemitah", why does the Torah need to add "be'Mo'ed"?
3. ... "be'Mo'ed", why does the Torah need to add "be'Chag ha'Sukos"?
4. ... "be'Chag ha'Sukos", why does the Torah need to add "be'Vo Kol Yisrael"?

9)

(a) How do we know that the king read Parshas ha'Melech in the Ezras Nashim, and not in the Ezras Yisrael?

(b) In that case, why did Agrippa need to stand up when Leining it?

(c) What do we learn from the Pasuk in Shoftim "Som Tasim Alecha Melech"?

(d) Then who allowed Agrippa to forego his Kavod?

(a) What had Yisrael done to be worthy of destruction?

(b) What is the catalyst that causes perversion of justice and of one's actions, and renders it impossible for one person to say to another 'My deeds are a cut above yours?

(c) Whom is one permitted to flatter in this world?

(d) From whom do we learn this, according to Resh Lakish?

(a) Rebbi Levi disagrees with Resh Lakish's interpretation of the previous Pasuk. What parable does he give concerning a man who realized that his host wanted to murder him?

(b) What does that have to do with the Pasuk in question?

(c) Besides sparking off the Divine wrath, what other effect does the flatterer suffer?

(a) Who, besides live people, curse a flatterer?

(b) In the Pasuk ...

1. ... in Mishlei "Omer la'Rasha Tzadik Atah, Yikvuhu Amim Yiz'amuhu Le'umim", what does "Yikvuhu Amim" mean?
2. ... in Toldos, what does "u'Le'om mi'Le'om Ye'ematz" mean?

(c) Where is a flatterer destined to end up?

(d) Who is the author of all the current sayings regarding flattery?

(a) What happens to one Jew who flatters another?

(b) What false prophecy did Chananyah prophesy?

(c) What did Yirmiyah respond (which the Pasuk construes as flattery)?

(d) What subsequently happened to Yirmiyah?

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