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1)

(a) We learned in our Mishnah that someone who burns the Parah Adumah 'Chutz mi'Gitah' (see Bartenura) is Patur. Resh Lakish explains this to mean 'a location which has not been examined for it'.
What does he mean by that?

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

(c) How does *he* then interpret 'Chutz mi'Gitah'?

(d) What do we ask on Rebbi Yochanan (based on a statement by Rav Ada bar Ahavah, which we are about to discuss)? How could we have asked on Rebbi Yochanan even from where they burned the Parah outside the walls?

(a) What did Rav Ada bar Ahavah learn from the 'Hekesh' "Ve'shachat Ve'hizah"?

(b) How do we know that Rebbi Yochanan agrees with Rav Ada bar Ahavah's D'rashah?

(c) Rebbi Oshaya disagrees.
What does Rebbi Oshaya learn from the Pasuk there "al Pirshah Yisrof"?

(d) So back comes the question, why did Rebbi Yochanan choose to establish our Mishnah within the walls?

(a) What is the basis of the Machlokes between Rebbi Yochanan and Resh Lakish regarding whether Eretz Yisrael has a Chezkas Taharah or not?

(b) According to Rav Nachman bar Yitzchak, they both derive their respective opinions from the Pasuk "ben Adam, Amar Lah '*At Eretz Lo Metuharah Hi, Lo Gushmah be'Yom Za'am*".
How does ...

1. ... Rebbi Yochanan translate that?
2. ... Resh Lakish translate it?

(c) Resh Lakish queried Rebbi Yochanan from a Mishnah in Succah.
What was the significance of ...

1. ... the courtyards in Yerushalayim, which were built on top of rocks, underneath which was a hollow space?
2. ... the pregnant women who would give birth there? What happened to the babies?
3. ... the oxen that they would bring there with wide doors on their backs?

(d) Why would the small children then draw water from the Shilo'ach with stone containers?

(a) Why was all this necessary?

(b) How does Rav Huna b'rei de'Rav Yehoshua reconcile this Beraisa with Rebbi Yochanan, in whose opinion Eretz Yisrael has a Chezkas Taharah?

(c) What happened once when they discovered human bones in a room in the Beis-Hamikdash, and they wanted to declare the whole of Yerushalayim Tamei?
On what grounds did Rebbi Yehoshua object?

(d) Rebbi Yochanan queried Resh Lakish from this Beraisa.
What did he extrapolate from Rebbi Yehoshua's words 'Where are the dead of the Mabul?

(a) How do we counter Rebbi Yochanan's proof from Rebbi Yehoshua's subsequent words 'Ayei Meisei Nevuchadnetzar'?

(b) So what did Rebbi Yehoshua mean?

(c) In that case, why does Resh Lakish consider Eretz Yisrael Safek Tamei Tum'as ha'Tehom?

(d) In the second Lashon, it is Resh Lakish who infers from Rebbi Yehoshua that, just as Meisei Nevuchadnetzar existed in Eretz Yisrael, so too did the Meisei Mabul.
How will Rebbi Yochanan counter that?

6)

(a) How will Rebbi Yochanan explain the Pasuk in No'ach "mi'Kol Asher be'Charavah Meisu". If, as he claims, the flood did not fall in Eretz Yisrael, how did they die?

(b) This is based on a statement by Rav Chisda.
What does Rav Chisda learn from the 'Gezeirah-Shavah' "Va'yashoku ha'Mayim" (in No'ach) and "va'Chamas ha'Melech Shachachah" (in Megilas Esther)?

(c) If, according to Rebbi Yochanan, the people who lived in Eretz Yisrael died anyway, what is his proof that Eretz Yisrael has a Chezkas Taharah, from the fact that the flood did not affect Eretz Yisrael?

(a) According to the second Lashon, it is Rebbi Yochanan who queried Resh Lakish from the Pasuk "mi'Kol Asher be'Charavah Meisu", proving that some land at least, was not affected by the Mabul.
What did Resh Lakish reply?

(b) Seeing as the entire land was now water, what does Rav Chisda extrapolate from the fact that the Torah refers to it as 'Charavah'?

(a) How does Rebbi Yanai attempt to explain how the 'Re'eim' (aurochs), which was too large to fit into Noach's boat, survived, assuming the flood affected Eretz Yisrael, too?

(b) We dismiss this suggestion however, after hearing Rabah bar bar Chanah's description of the baby's size.
How did he know that?

(c) What species of Re'eim was he referring to?

(d) What happened when a Re'eim defecated in the Yarden?

(a) On what grounds do we also reject Rebbi Yochanan's suggestion that No'ach placed the Re'eim's head in the boat?

(b) How do we therefore amend his answer?

(c) Why did Rebbi Yochanan find it necessary to say this, seeing as, in his opinion, the Mabul did not fall in Eretz Yisrael anyway?

(d) The boat moved around in the turbulent water. How did Resh Lakish explain how No'ach prevented it from leaving the Re'eim behind?

(a) Which two Kashyos do we ask, to counter the Kashya how the Re'eim could possibly survive the heat of the water, as we explained earlier?

(b) How do we explain all three phenomena? What miracle occurred to save the boat, Og Melech Habashan and the Re'eim?

(c) Why is Bavel referred to as...

1. ... Metzulah, according to Resh Lakish?
2. ... Shin'ar, according to Rebbi Yochanan?

(d) In that case, how can Resh Lakish consider Eretz Yisrael a Safek Tum'as ha'Tehom?

(a) According to Rebbi Avahu, Bavel is called Shin'ar, because 'Mena'eres Ashirehah'.
What does he mean by that?

(b) How do we reconcile this with the fact that there are wealthy men in Bavel?

(c) The Beraisa that we cite in support of Rebbi Ami, states that if someone eats the earth of Bavel, it is as if he has eaten the flesh of his ancestors (see Chok Nasan). What does Yesh Omrim say?

(a) What makes the Beraisa think that Kodshei Bedek ha'Bayis ought to be subject to Shechutei Chutz?

(b) What does the Tana conclude, based on the Pasuk "ve'el Pesach Ohel Mo'ed Lo Hevi'o"?

(c) What if someone is Makdish to Bedek ha'Bayis, an animal that is fit to go on the Mizbe'ach?

(a) And what does the Tana exclude from "la'Hashem"?

(b) How does this Beraisa clash with our Mishnah? From where did the latter preclude the Sa'ir ha'Mishtale'ach from Shechutei Chutz?

(a) Why must the Sa'ir ha'Mishtale'ach be fit to be brought to the entrance of the Ohel Mo'ed?

(b) How do we initially resolve the discrepancy between our Mishnah and the Beraisa? When do we preclude the Sa'ir ha'Mishtale'ach from "la'Hashem", and when do we preclude it from "ve'el Pesach Ohel Mo'ed Lo Hevi'o?

(c) On what grounds do we refute this answer? When does the Sa'ir ha'Mishtale'ach need to stand at the Pesach Ohel Mo'ed even after the Hagralah?

(d) So how do we finally answer the Kashya?

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