Previous daf

1)

(a) Why is an Egyptian Hadas Kasher? Perhaps the Torah insists on a plain Hadas (without a secondary name - like it does by the hyssop e.g. of the Parah Adumah)?

(b) Under what condition does a Hadas remain Kasher, even if most of the leaves have become dry?

(c) Under which condition can a Hadas whose top has been severed, become Kasher again?

(a) With regard to Korbanos, we apply the principle of 'Dichuy'.
What does that mean?

(b) What She'eilah does the Gemara ask with regard to a Hadas that grew a berry where the top had been severed?

(c) Is this a case of 'Dichuy Me'ikara' or 'Nir'eh ve'Nidcheh'?

(a) If the wind covered the blood of a bird or a beast that had been Shechted, is one subsequently Chayav to cover it?

(b) What does Rav Papa deduce from the fact that one is Chayav at all?

(c) Why can we not prove conclusively from Rav Papa that 'Ein Dichuy Eitzel Mitzvos'?

(a) Rebbi Elazar b'Rebbi Tzadok rules that if one removed the excessive berries from the Hadas on Yom-Tov, the Hadas remains Pasul.
What do the Chachamim say?

(b) There are three possible ways of explaining their Machlokes.
How do we initially interpret it in light of the previous She'eilah?

(c) How would both Tana'im then hold with regard to ...

1. ... 'Lulav Tzarich Eged'?
2. ... learning Lulav from Sukah with regard to 'Ta'aseh ve'Lo min he'Asuy'?

(d) According to the last explanation, are we talking about 'Dichuy Me'ikara' or Nir'eh ve'Nidcheh'?

6)

(a) Which other Tana holds 'Lulav Tzarich Eged'?

(b) What is his source?

(c) The Rabbanan do not hold of the 'Gezeirah-Shavah'.
Then on what grounds do they say 'Mitzvah le'Ogdo'?

(a) According to the initial version of Rav Chisda quoting Rabeinu ha'Gadol, the Pesul of more berries than leaves does not apply when they are in two or three locations.
Who is Rabeinu ha'Gadol?

(b) What is Rava's objection to Rav Chisda's statement?

(c) So we conclude that, in fact, Rav makes no distinction between one and a number of locations.
What leniency (regarding the excessive berries on a Hadas) *does* Rav Chisda quote in his name?

(d) Red berries will invalidate the Hadas too.
From where do we learn this?

8)

(a) Our Mishnah validates the Hadas if the number of berries was reduced.
Why is this too obvious to mention, should the Mishnah be speaking if this was done *before* binding the Lulav?

(b) What are we trying to prove, should it then be speaking *after* the binding?

(c) Why in fact, is there no proof from there? So what is the Chidush of the Mishnah?

(a) What do we infer from the Tana of our Mishnah, who forbids reducing the berries on Yom-Tov?

(b) On the presumption that the berries turned black on Yom-Tov, what do we try to learn from him?

(c) How do we refute this proof? What *do* we ultimately learn from him?

(a) Rebbi Elazar b'Rebbi Shimon disagrees with the Tana of our Mishnah. In his opinion, it is permitted to reduce the number of berries on Yom-Tov.
Why is that not forbidden because of Mesaken?

(b) But why should he not be Chayav because of 'Pesik Reisha' (which turns Davar she'Ein Miskaven' into a Chiyuv, even according to Rebbi Shimon). What is the classical case of 'Pesik Reisha'?

(c) Why is it *not* in fact, 'Pesik Reisha'?

(d) Can we learn from here that one may build a second house if one already has one?

(a) According to Rebbi Yehudah (who requires the three species to be tied together), what does one do if the knot that ties them together comes undone? Should he tuck in the end, like one ties a bunch of vegetables? May he tie a bow?

(b) How do we then explain the Tana of the Beraisa, who permits tying it like one ties a bunch of vegetables, but not into a bow? Like whom does he hold?

(a) Most of the Pesulim of the Lulav also apply to the Aravah, but that of a Tzaftzafah is unique to an Aravah.
What is a Tzaftzafah?

(b) Is an Aravah Pasul if it is withered, missing some of its leaves or if it grew in a field that was watered manually?

(c) Besides that the Aravah should grow by a brook, what does the Tana Kama learn from the Pasuk in Emor "ve'Arvei Nachal"?

(d) What does he learn from the Torah's use of the plural in "*Arvei* Nachal"?