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1) What do we learn from Bilam's placing of "ka'*Ahalim* Nata Hashem" next to "ki'*Nechalim* Nitayu"? (even though "Ahalim" is punctuated this way)

2) Rebbi Elazar learnt some Halachos from Rebbi Yochanan's Beraisa expert (regarding someone who errs in the middle of the Shema and is not sure where to go back to), whilst Rebbi Ami and Rebbi Asi were tying his Chupah-poles. What did he learn, and what did he hear from Rebbi Yochanan that made him very excited?

3) Workers are permitted to read the Shema without having to descend from the tree or the scaffolding where they are working, but not to Daven the Amidah?

(a) Why the difference?

(b) To which two trees does this distinction not apply, and why?

(c) What is the Din regarding the above, as far as the employer is concerned, and why the difference?

(a) What does this mean, and what is the reason for both of these details?

(b) Why did Rabban Gamliel recite the Shema on the night when he got married?

(c) We learn the exemption of someone who is doing a Mitzvah from reading the Shema (or from needing to stop from any other Mitzvah) from "u've'Lechtecha va'Derech". How do we know that the Torah is speaking about someone who is on a personal journey? Who says that he is not traveling for a Devar Mitzvah?

(a) How does Rav Mari quote Rav Sheishes, to answer his own Kashya?

(b) And how does he reconcile Rav Sheishes with Beis Hillel, who permits one to recite the Shema without interrupting one's work?

(c) What was the name of the father of Rav Mari Berah de'Bas Shmuel?

(a) When it comes to Davening and reciting Berachos, an employee is obligated just like everybody else. In which point does his Din differ from everybody else's?

(b) How do we explain the discrepancy between the one Beraisa which requires employees to Daven the full Amidah, and the other Beraisa, which permits them to say 'Havineinu'?

7)

(a) On what grounds did Rabban Gamliel take a bath on the night that his wife died, when this is normally forbidden to an Aveil?

(b) And why did he accept comfort on his slave Tavi?

(c) What does Rabban Shimon ben Gamliel say about that?

(a) Besides not taking comfort for one's deceased slaved, which other two things does one not normally do for slaves when they die?

(b) Why did Rebbi Eliezer go first to the attic, then to the ante-chamber and finally to the main room?

(c) And what did he mean when he told his disciples 'I thought that you would be burnt by warm water; now I see that even boiling water does not scald you!?

(d) What in fact, does one say to the master of a slave who has died?

(a) According to Rebbi Yossi, how does one eulogize a righteous slave?

(b) On what grounds did the Rabbanan disagree with that?

(c) Why can the reason for this not be because we do not know from which of the tribes we descend?

(d) Then what *is* the reason?

11) The Gemara quotes the private Tefilos of many Tena'im and Amora'im - including those of Rav: 'Yehi Ratzon' etc., she'Titein Lanu Chayim Aruchim' etc. (the Tefilah that we have adapted for 'Mevorchin ha'Chodesh'), that of Rebbi: 'she'Tatzileinu mei'Azei Panim, u'mei'Azus Panim' etc. (which we say every morning after Birchos ha'Shachar), and that of Rava: 'Elokai, Ad she'Lo Notzarti' etc. (which we say at the conclusion of the Amidah on Yom Kipur)

(a) When did they used to recite these Tefilos?

(b) Whose Tefilah did we adapt for that occasion?