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1)

(a) Rebbi Yossi (or Rav Asi) bar Nasan did not understand the Beraisa we are about to quote, until his Rebbe explained it to him.
Who was the Rebbe that he followed, first to Neherda'a and then to Mechuza, before catching up with him?

(b) How did Rav Sheishes explain the Tana Kama, who extrapolates from the Pasuk in Emor "Mo'adei Hashem Asher Tikre'u Osam ... ", 'Mo'adei Hashem Ne'emru, Shabbos Bereishis Lo Ne'emru'?

(c) On what basis does he learn this? Is "Mo'adei Hashem" superfluous?

(d) Why might we have thought otherwise?

(a) What is the meaning of the above D'rashah? Do we not learn the Mitzvah of Kidush on Shabbos from "Zachor es Yom ha'Shabbos le'Kadsho"?

(b) Why does the Tana refer to Shabbos as 'Shabbos Bereishis'?

(c) And how did Rav Sheishes explain ben Azai, who said 'Mo'adei Hashem Ne'emru, Hafaras Nedarim Lo Ne'emru'? Is he really referring to Hafaras Nedarim?

(d) How does ben Azai reconcile this statement with the Torah's own words "Rashei ha'Matos?

(a) In the Mishnah on Ta'anis, Raban Shimon ben Gamliel describes Yom Kipur and Chamishah-Asar be'Av as the greatest Yamim-Tovim.
What did the girls used to do on them?

(b) Why did they all used to wear borrowed dresses?

(c) Yom Kipur is the happiest of days because it is a day of forgiveness, the day when Moshe descended from Har Sinai with the second Luchos.
Based on the Pasuk in Mas'ei "Zeh ha'Davar", what reason does Rav Yehudah Amar Shmuel give for the Simchah on Chamishah-Asar be'Av?

(d) Rav Dimi bar Yosef Amar Rav Nachman ascribes the Simchah on Tu be'Av to the fact that the last of the generation that left Egypt died.
Why is his explanation not synonymous with that of Rav Yehudah Amar Shmuel?

5)

(a) We just cited the explanation of Rav Dimi bar Yosef Amar Rav Nachman.
Was it really on Tu be'Av that the last person of that generation died?

(b) Then what was the real reason for the Simchah?

(c) Rav Nachman derives this from the juxtaposition of the two Pesukim in Devarim "Va'yehi Ka'asher Tamu Kol Anshei ha'Milchamah la'Mus ... Va'yedaber Hashem Eilai Leimor".
Does this imply that Hashem did not speak to Moshe throughout the thirty-eight years from the Meraglim until then?

(d) Rav Nachman might learn his D'rashah from the fact that the first of these Pesukim is superfluous.
How might he alternatively learn it from there?

6)

(a) Ula connects the Simchah of Tu be'Av to the border-guards whom Yeravam set-up to prevent the ten tribes from going up to Yerushalayim on the Shalosh Regalim.
What was the cause for the Simchah? What prompted this action?

(b) Rav Masnah connects the Simchah with those who were killed in the last stronghold of Beitar by the Romans.
What was the cause of the Simchah there?

(c) On the same day, he says, the Chachamim in Yavneh instituted the B'rachah of 'ha'Tov ve'ha'Meitiv' (in Birchas ha'Mazon).
What is the implication of ...

1. ... 'ha'Tov'?
2. ... 'ha'Meitiv'?

(d) According to Rabah and Rav Yosef, the Simchah is connected with the completion of the Mitzvah of cutting the wood for the Mizbe'ach, which began in Nisan. The significance of the final date is based on a statement of Rebbi Eliezer.
What did Rebbi Eliezer say about this?

(a) Why would the decline in the heat not cause the wood to become wormy anyway (even if it was cut off the tree before Tu be'Av)?

(b) Rav Menasheh informs us that this day became known as 'Yom Tavar Magal'.
What does this mean?

(c) What other annual milestone does Rebbi Eliezer describe?

(d) How does Rav Yosef explain the latter half of Rav Menasheh's final statement 'she'Eino Mosef Yasif'?

(a) The Beraisa lists seven people who spanned the world from the Creation until the present day and beyond. Adam ha'Rishon is the first of these. Who is the last?

(b) If ...

1. ... Mesushelach served Adam, who served Mesushelach?
2. ... Ya'akov served Shem, who served Ya'akov?
3. ... Achiyah ha'Shiloni served Amram, who served Achiyah ha'Shiloni?

(c) Why do we prefer to list Mesushelach rather than Lemech, who also served Adam?

(d) How old was Shem when Mesushelach died?

(a) Why is it logical to say that Amram saw Ya'akov?

(b) According to other Medrashim, only two people spanned the world.
Who were they?

(c) How does the Tana of our Beraisa then interpret the Pasuk in Bereishis (in connection with Chanoch) "ve'Einenu Ki Lakach Oso Elokim"?

(d) How do we know that, according to this Tana, Pinchas was not Eliyahu?

(a) Bearing in mind that Ya'akov lived in Egypt 17 years, and that Amram lived a 147 years, what is the youngest age that Achiyah ha'Shiloni (who saw Amram) could possibly have been at the time of the Exodus?

(b) This leaves us with a problem, because we know that none of those who left Egypt entered Eretz Yisrael.
How do we know that Achiyah ha'Shiloni entered Eretz Yisrael?

(c) Rav Hamnuna initially answers by listing Achiyah ha'Shiloni as a Levi. How would that solves the problem? Who says that the Levi'im were not included in the decree together with the other tribes?

(a) Who were Ya'ir and Machir?

(b) What does the Beraisa say about them?

(c) The Pasuk in Yehoshua records that the men of Ay smote thirty-six men of Yisrael.
On what grounds does Rebbi Nechemyah disagree with Rebbi Yehudah, who interprets this literally?

(d) On what basis does the latter therefore interpret the Pasuk with regard to Ya'ir ben Menasheh? What is the Tana setting out to prove from here?

(a) What have we now proved from this Beraisa?

(b) What does someone who is under twenty have in common with someone who is over sixty, in the realm of Erchin?

(c) Based on this fact, what does Rav Acha bar Ya'akov learn from the 'Gezeirah-Shavah' "va'Ma'alah" (in Sh'lach-Lecha ["mi'ben Esrim Shanah va'Ma'alah"]) from "va'Ma'alah" by Erchin?

(d) Assuming that Achiyah ha'Shiloni was not a ben Levi, what would then be the minimum number of years that he must have seen Amram for him to have entered Eretz Yisrael?

(a)They asked whether Eretz Yisrael was divided up 'li'Shevatim' (according to the tribes) or 'le'Karfaf Gavri' (according to the number of people.
What does this mean?

(b) We resolve the She'eilah from the Beraisa which merely quotes the Pasuk in Pinchas "Bein Rav li'Me'at".
What do we prove from this Pasuk?

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