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1)

(a) The source of Rebbi Shimon ben Elazar, who learns that one may perform Milah on an Eved against his wishes, is the Pasuk in Bo "Kol Eved Ish Miknas Kesef u'Malta Oso, Oz Yochal Bo" (referring to the Korban Pesach).
How does he learn it from there (from the extra "Ish")?

(b) What is the problem with "Eved Ish"?

(c) How would he explain the Pasuk without the word "Ish"?

(d) The Rabbanan, who maintain that an Eved Ish, like a Ben Ish, cannot be circumcised against his wishes, explain the Pasuk "Kol Eved Ish ... " like Shmuel.
How does Shmuel Darshen it?

(a) We have assumed until now that the Rabbanan require Kabalas Ol Mitzvos by an Eved Meshuchrar, because that is how they hold by Eishes Yefas To'ar. On what grounds does Rav Papa differentiate between a regular Eved Meshuchrar and an Eishes Yefas To'ar?

(b) The Beraisa (in support of Rav Papa) says that both a Ger and an Eved that one buys from a Nochri require Kabalas Ol Mitzvos.
By whom then, is Kabalas Ol Mitzvos not necessary?

(c) Why can the author of this Beraisa not be Rebbi Shimon ben Elazar?

(d) If, as we just proved, an Eved Meshuchrar does not require Kabalas Ol Mitzvos, even according to the Rabbanan, in what connection does the Beraisa (that we learned on the previous Amud) say 'Echad Ger ve'Echad Eved Meshuchrar'?

(a) The Torah writes in Ki Seitzei "ve'Gilchah es Roshah ve'As'sah es Tzipornehah". Rebbi Eliezer interprets "ve'As'sah es Tzipornehah" to mean that she must cut her nails.
How does Rebbi Akiva interpret it?

(b) Each one learns his opinion from the comparison to "ve'Gilchah es Roshah".
How does this comparison work, according to ...

1. ... Rebbi Eliezer?
2. ... Rebbi Akiva?

(c) How do we prove Rebbi Eliezer's opinion from the Pasuk in Shmuel 2 "u'Mefivoshes ben Shaul Yarad Likras ha'Melech, Lo Asah Raglav ve'Lo Asah S'famav"?

4)

(a) According to Rebbi Eliezer, "u'Vachsah es Avihah ve'es Imah Yerach Yamim" means that she literally cries for her parents.
How does Rebbi Akiva explain it?

(b) The Tana Kama of the Beraisa learns from this Pasuk that she cries for thirty days, after which she is permitted to him.
What does Rebbi Shimon ben Elazar learn from "Yerach", from "Yamim" and from "ve'Achar-Kein"?

(c) Ravina asks on Rebbi Shimon ben Elazar that, according to his Derashah, it ought to be a hundred and twenty days.
How does he arrive at that figure?

(a) The Torah writes in Va'eschanan "Le'ma'an Yanu'ach Avdecha ve'Amascha Kamocha".
Why does it then need to write in Mishpatim "ve'Yinafesh ben Amasecha ve'ha'Ger"? Who is meant by ...

1. ... "ben Amasecha"?
2. ... "ve'ha'Ger"?
3. ... "ve'Gercha Asher bi'Sh'arecha" (which precedes "Lema'an Yanu'ach")?

(b) What major concession does Rebbi Yishmael learn from "ben Amasecha"?

(c) How does Rebbi Akiva explain "ben Amasecha"?

(a) What does Rebbi Yehoshua ben Levi say about someone who buys an Eved Kena'ani from a Nochri, and he refuses to perform the Milah?

(b) The Rabbanan suggested to Rav Papa that Rebbi Yehoshua ben Levi's statement does not conform with the opinion of Rebbi Akiva (who forbids the retaining of a slave who has not had B'ris Milah). What did he reply ...

1. ... according to Rashi's Rebbe?
2. ... according to Rashi's own explanation?

(c) Why did Rebbi Akiva then need to explain "ben Amasecha" to refer to an Eved whom he bought Erev Shabbos just before dusk? Why did he not establish it by a case of 'Pasak'?

(d) Ravin quoting Rebbi Ilai, gives a third case of an Eved whom one may retain, and which Rav Papa again establishes even according to Rebbi Akiva. What is the case?

(a) What did various Amora'im say about a town in Eretz Yisrael whose inhabitants purchased Avadim who refused to circumcise (and which follows the opinion of the Tana Kama of the Beraisa)?

(b) Why does Rebbi Shimon ben Elazar disagree with the Tana Kama as far as Eretz Yisrael is concerned?

(c) Why does even the Tana Kama agree with Rebbi Shimon ben Elazar in the case of a border town?

(a) Why, according to Rebbi Chananyah the son of Raban Gamliel, are Geirim poor nowadays?

(b) On what grounds, did Rebbi object to that reason? So what reason does he offer for this phenomenon?

(c) Rebbi Elazar maintains that it is because they only serve Hashem out of fear of punishment, and not out of love.
What reason does Acheirim (Rebbi Meir) give?

(d) What proof does Rebbi Avahu (or Rebbi Chanina) bring from the Pasuk in Rus "Yeshalem Hashem Pa'alech u'S'hi Maskurtech Sheleimah Asher Ba'as Lachsos Tachas Kenafav"? What did Bo'az mean with that?

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