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1)

(a) Ula quoting Rebbi Shimon, just concluded that the phrase "until this day" always means forever (at least, until the days of Mashi'ach).
What is the problem with this from the Pasuk in Shoftim, which tells us that the Yevusi resided in Yerushalayim together with the tribe of Binyamin "until this day" - from a Pasuk in Yirmiyah?

(b) What is the significance of the word "Beheimah" mentioned there (in Yirmiyah)?

(c) Rebbi Yossi says that for seven years sulphur and salt reigned in Yisrael. Rebbi Yochanan bases this on a 'Gezeirah Shavah' "al Asher Azvu es *B'ris* Hashem Elokei Avosam" in Devarim and "ve'Higbir *B'ris* la'Rabim Shavu'a Echad" in Daniel.
How does he learn it from there?

(a) What, does the Gemara think, is the significance of the word "Vayiheyu *Sham* ad ha'Yom ha'Zeh" (in the Pasuk quoted above with reference to the (poles of the) Aron?

(b) How is this explanation, too, refuted, from the Pasuk in Yeshayah, which describes how five hundred men from the tribe of Shimon went to Har Se'ir, defeated the remnant of Amalek and resided *there* ("Sham") "until this day"?

(c) The Chachamim in a Beraisa, concur with the Tana in Shekalim.
Where was the Aron hidden according to them?

(d) According to them, the Kohen who discovered the location where the Aron was hidden, was busy with his ax.
What was he doing ...

1. ... according to Rebbi Chelbo?
2. ... according to Tana de'Bei Rebbi Yishmael?

(a) How do we reconcile the two Pesukim in Melachim, one of which states that the poles of the Aron *could* be seen from the Heichal, the other, which states that it could *not*?

(b) What does this have to do with the Pasuk in Shir Hashirim "Tz'ror ha'Mor Dodi Li, Bein Shadai Yalin"?

(a) How would the Kohanim demonstrate the extent of Hashem's love of Yisrael to the visitors who came to Yerushalayim for Yom-Tov?

(b) How does the Beraisa explain the Pasuk in Bamidbar "ve'Lo Yavo'u Lire'os, ke'Vala es ha'Kodesh va'Meisu"?

(c) How does that tie up with Rav Ketina's statement (quoted in a.)?

(d) And how do we now reconcile this with the Mishnah in Shekalim, where the Kohen died for seeing too much?

(a) We learned a Beraisa earlier which describes how they would roll up the curtain, and show the people the Keruvim locked in an embrace.
How is this possible, considering that, during the *first* Beis Hamikdash, there was no curtain, and during the *second*, there were no Keruvim?

(b) During the first Beis Hamikdash, each of the *three* entrances of the Beis Hamikdash had a curtain (the Heichal, the Ulam and the D'vir).
Then how do we account for the *six* curtains mentioned by Rav (besides the seven of the Azaros)?

(c) How does Rav Acha bar Ya'akov establish the Beraisa describing the Keruvim - even in the time of the *second* Beis Hamikdash? What does "Ma'ar Ish ve'Lo'yos" mean?

(d) The walls also contained patterns of "Masav Kela".
What is "Masav" and what is "Kela"?

6)

(a) What does the Pasuk in Eichah "Kol Mechabdeha Hizilu'ha Ki Ra'u Ervasah" refer to?

(b) Why was the stone called 'Even *Shesi'ah*'?

(c) Our Tana holds like the Chachamim in a Beraisa, who maintain that the world was established from Tzi'on and outwards.
According to Rebbi Eliezer, it was established from its center. What do Rebbi Yehoshua and Rebbi Yitzchak respectively, hold?

(d) How do the Chachamim interpret the Pasuk in Tehilim "mi'Tzi'on Michlal Yofi"?

(a) What does Rebbi Eliezer learn from the Pasuk in Bereishis "Eileh Toldos *ha'Shamayim ve'ha'Aretz* be'Hibar'am, be'Yom Asos Hashem Elokim *Eretz ve'Shamayim*"?

(b) What do the Rabbanan hold?