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1)

(a) What distinction does the Tana of the Beraisa draw between a half-pipe that was first carved and then fitted to a Mikveh and one that was first fitted and then carved?

(b) How does this pose a Kashya on Rav Yosef, who holds that Shinuy ha'Shem is Koneh?

(c) How do we resolve this problem? What makes the case of Mayim She'uvim (drawn water) different?

(d) Then why is the Mikveh Pasul in the Reisha (in the case where the pipe was carved first and fitted afterwards).

(a) The Beraisa discusses a Ganav, a Gazlan or an Anas with regard to Hekdesh, Terumah and Ma'asros of the crops that they stole.
What is an 'Anas'?

(b) What does the Tana say about them?

(c) Do we have a proof from here that Yi'ush is Koneh?

(a) Rav Chisda Amar Rebbi Yonasan learns from the Pasuk "Asher Gazal" that Shinuy is Koneh, like Rabah on the previous Amud. We query this however, on the grounds that this Pasuk is needed for a different D'rashah (connected with a Chomesh).
Which D'rashah?

(b) How do we answer this Kashya? What else could the Torah have written instead of "Asher Gazal"?

(c) What does the second Lashon learn from "ve'Heishiv es ha'Gezeilah"?

(d) Then what does he learn from "Asher Gazal"?

(a) What does Ula learn from the Pasuk in Mal'achi "ve'Heivesem Gazul es ha'Pise'ach ve'es ha'Choleh"? In which regard does the Navi compare "Gazul" to Choleh"?

(b) Rava learns that Yi'ush is not Koneh from the Pasuk "Korbano" (like Abaye on the previous Daf).
How does he know that the Pasuk is not speaking before Yi'ush?

(c) Initially, we resolve the apparent contradiction between this statement of Rava, and that what he said earlier (that the Pasuk speaks when he stole his friend's Korban) by explaining that Rava retracted from what he said there.
What is the alternative answer?

(d) Why might we have confused Rava and Rav Papa's statements?

5)

(a) We learned in our Mishnah that Midas Arba'ah va'Chamishah is confined to an ox and sheep.
What do we mean when we ask 'Let us learn "Shor" "Shor" from Shabbos?

(b) Rava answers that "Shor and "Seh" are superfluous (enabling us to preclude all other animals).
Why can he not be referring to the "Shor" and "Seh" of the Seifa? What might we have thought had the Torah concluded "Chamishah Bakar Yeshalem Tachtav, ve'Arba Tzon Tachtav"?

(c) Why can we not counter this with the argument that this is why the Torah writes twice "Tachtav", to preclude from this suggestion?

(a) So we switch to "Shor va'Seh" of the Reisha. Perhaps they are superfluous.
What do we initially think the Torah would have meant had it written "Ki Yignov Ish u'Tevacho O Mecharo", Chamishah Bakar Yeshalem ... "?

(b) We reject this suggestion however, on the grounds that the Torah writes "u'Tevacho O Mecharo" (in the singular).
What do we then suggest that we might learn from this Pasuk (making it necessary to write "Shor O Seh")?

(c) Then what did Rava mean when he said that we preclude all animals from the extra "Shor" and "Seh"?

(a) Our Mishnah exempts someone who steals from a Ganav from paying Kefel. How does Rav qualify this Halachah? Under which circumstances will the second Ganav be obligated to pay Kefel to the first one, according to him?

(b) Based on Rebbi Akiva in a Beraisa, Rav Sheishes objected to Rav's Chidush in no uncertain terms.
To what logic does Rebbi Akiva attribute the Din of four or five times?

(c) What caused Rav Sheishes to believe that Rebbi Akiva must be speaking after Yi'ush?

(d) Why is this a Kashya on Rav?

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