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1)

(a) The Pasuk writes in Yehoshua (in connection with his battle against the five kings who attacked the Giv'onim) "Va'yidom ha'Shemesh Ve'yare'ach Amad ad Yakum Goy Oyvav ha'Lo Hi Kesuvah al Sefer ha'Yashar".
Based on the Pasuk in Balak "Tamos Nafshi Mos Yesharim", how does Rebbi Chiya bar Aba Amar Rebbi Yochanan interpret "Sefer ha'Yashar"?

(b) How is this hinted in the Pasuk in Vayechi "ve'Zar'o Yih'yeh M'lo ha'Goyim"? In connection with whom is this written?

(c) According to Rebbi Yehoshua ben Levi, the entire miracle lasted a total of twenty-four hours.
How was this divided into four periods?

(d) How does Rebbi Elazar divide the same four periods into thirty-six hours?

(e) Each one derives his opinion from the Pasuk "Vaya'amod ha'Shemesh ba'Chatzi ha'Shamayim ... ve'Lo Atz La'vo ke'Yom Tamim".
What is the basis of their Machlokes?

(a) Based on the same Pasuk, Rebbi Shmuel bar Nachmeni divides the same four periods into a total of forty-eight hours.
How does he do that?

(b) How does he learn this from "ve'Lo Atz La'vo ke'Yom Tamim"?

(c) Others explain that the three Amora'im are referring exclusively to the time that the sun stood still.
How will each disputant then establish the four periods?

(d) What is now Rebbi Shmuel bar Nachmeni's reason?

(a) For which other two Tzadikim did the sun stand still?

(b) What does the Tana learn from the 'Gezeirah-Shavah' "*Achel* Teis Pachd'cha" (Devarim) and "Achel Gadelcha" (Yehoshua) and Rebbi Yochanan from "Achel *Teis* ... " and "be'Yom Teis Hashem es ha'Emori"?

(c) Rebbi Shmuel bar Nachmeni disagrees.
What does he learn from the Pasuk in Devarim "Asher Yishme'u Shim'acha, ve'Ragzu ve'Chalu mi'Panecha"?

(d) What problem does the Pasuk in Yehoshua "ve'Lo Hayah ka'Yom ha'Hu Lefanav ve'Acharav" create with what we just said?

(e) And we answer this Kashya in two ways. One of them, by establishing the length of time of the miracle of Moshe to have been shorter than that of Yehoshua. What is the other?

(a) In the David's lamentation following the death of Shaul, he said "Le'lamed Yehudah Keshes, Hinei Kesuvah al Seifer ha'Yashar", which, according to Rebbi Chiya bar Aba, refers to Sefer Bereishis, as we learned above.
How is Yehudah's expertise in fighting with a bow hinted in the Pasuk in Vayechi "Yadcha be'Oref Oyvecha"?

(b) Which Sefer does 'Sefer ha'Yashar' refer to, according to Rebbi Elazar, based on the Pasuk "Ve'asisa ha'Yashar ve'ha'Tov"?

(c) How does the Pasuk there "Yadav Rav Lo" (ve'Zos ha'Berachah) hint at Yehudah's prowess at the bow?

(d) Which Seifer does 'Seifer ha'Yashar' refer to according to Rebbi Shmuel bar Nachmeni, based on the Pasuk "ba'Yamim ha'Heim, Ein Melech be'Yisrael, Ish ha'Yashar be'Einav Ya'aseh"?

(e) And how is Yehudah's knowledge of fighting with a bow hinted in the Pasuk there "Lesma'an Da'as Doros B'nei Yisrael Le'lamdam Milchamah"? How do we know that this Pasuk refers to Yehudah?

(a) The Pasuk in Shmuel relates how the butcher gave the calf and what was on it ("ve'he'Alehah") and placed it in front of Shaul. Rebbi Yochanan interprets "ve'he'Alehah" as the Alyah (the fat-tail).
How does he arrive at this interpretation?

(b) And how does Rebbi Elazar come to interpret it as the chest?

(c) How does Rebbi Shmuel bar Nachmeni interpret it?

6)

(a) We learned in our Mishnah that a woman is forbidden to be secluded with Nochrim.
Why can this not be speaking about being alone with ..

1. ... one Nochri?
2. ... three Nochrim?

(b) What will be the Din regarding a woman being secluded with two 'decent' Jewish men? Why do we mention specifically 'three' when stressing that Perutzim are forbidden?

(c) Our source for this is a Mishnah in Kidushin.
Why does the Tana forbid even *two women* to be secluded with one Yisrael?

(d) Rav Yehudah Amar Shmuel tells of an episode concerning ten men, which serves as the basis of the prohibition of a woman being secluded with even three Perutzim.
What happened there?

(a) So how do we finally establish our Mishnah? In which case would it be permitted for a woman to be secluded with a Yisrael, but not with a Nochri?

(b) We have solved the problem of 'Yichud'.
What problem still remains? Why does the Mishnah still appear to be obvious for other reasons?

(c) Rebbi Yirmiyah establishes it by an important woman, whom the Nochrim would not dare to kill.
What is the dual meaning of 'Ishah Chashuvah'?

(d) What does Rav Idi say?

(a) What are the ramifications of the Machlokes between Rebbi Yirmiyah and Rav Idi? In which case would a woman be permitted to be secluded with a Nochri according to Rav Dimi, but forbidden according to Rebbi Yirmiyah?

(b) In the Beraisa which supports Rav Dimi, the Tana writes 'ha'Ishah, Af-al-Pi she'ha'Shalom Imah, Lo Tisyached Imahen Mipnei she'Chashudin al ha'Arayos'.
What does 'Af-al-Pi she'ha'Shalom Imah' mean?

(a) We learned in a Beraisa that if a Yisrael who is traveling out of town (on foot) finds himself in the company of a Nochri, he should make sure that the Nochri walks on his right.
Why is that?

(b) Rebbi Yishmael b'no shel Rebbi Yochanan ben Berokah qualifies this, confining it to where the Nochri is wearing a sword.
What should the Yisrael do if the Nochri is brandishing a stick?

(c) What should the Yisrael make sure to do if they need to climb or descend a steep slope?

(d) What should a Yisrael never do in the presence of a Nochri?

(a) Should the Nochri ask him where he is headed for, what should he reply?
Why is that?

(b) From whom do we learn this?

(c) What did the Talmidim of Rebbi Akiva, who were on their way to K'ziv, tell the robbers who asked them where they were going? What was the nationality of the robbers?

(d) What did the robbers have to say about their Rebbe, when the Talmidim stopped in Acco and told them who they were?

(a) And what did Rav Menasheh, a Talmid of Rav Yehudah, who was on his way to Bei Tursa, tell the Jewish thieves when they asked him where he was going?

(b) What did they remark, when Rav Menasheh parted from them in Bei Tursa?

(c) What 'B'rachah' did Rav Menasheh subsequently give them?

(d) Did his 'B'rachah' materialize?

(a) What did the Ganavim do after that twenty-two year period?

(b) What was the profession of the one thief who did not ask Rav Yehudah's forgiveness?

(c) What happened to him?

(d) This conforms with the folk-saying 'Gird'na de'Lo Tayzan, Shata Batzir mi'Sheneih'.
What does this mean?

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