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1)

(a) What does Rav Papa comment on Rav Huna, following his disclosure of the Beraisa 'Eizehu Shoteh, Zeh ha'Me'abed Kol Mah she'Nosnim Lo'?

(b) What still remains uncertain about what Rav Huna would have said had he known about the Beraisa?

(a) The Beraisa precludes women from Re'iyah from "Yera'eh Kol *Zechur*cha". What does the Tana Darshen from ...

1. ... "Zechur*cha*"?
2. ... "*Kol* Zechurcha"?

(b) Why do we need a Pasuk to preclude women from Re'iyah, seeing as it is a time-bound Mitzvah (from which women are generally exempt anyway)?

(a) We just learned that the Beraisa precludes a Tumtum and an Androginus from Re'iyah from "Zechur*cha*".
What problem do we have with Tumtum? Why is that not a problem with Androginus?

(b) How does Abaye establish Tumtum in order to solve the problem?

(c) How do we reconcile the Derashah "*Kol* Zechurcha" to include a Katan, with our Mishnah which precludes a Katan from Re'iyah?

(d) How can we include a Katan who has reached the age of Chinuch from a Pasuk, when Chinuch is only mi'de'Rabbanan?

(a) In fact, "*Kol* Zechurcha" comes, not to *include*, but to *exclude*. Which three types of people does it preclude? How do we learn that from there?

(b) From where do we know that a slave is Patur from Re'iyah?

(c) Then to whom is Rav Huna referring, when he precludes from "el P'nei ha'Adon Hashem", someone who has another master?

(d) How do we support this explanation of Ravina from the Lashon of our Mishnah 'Nashim va'Avadim she'Einan Meshuchrarin'?

(a) The Beraisa initially Darshens "Shalosh *Regalim*", to preclude someone with a wooden stub in place of his foot.
Besides someone who is lame or who cannot go on foot, which other two kinds of people does the Tana then preclude from there?

(b) On what grounds does the Tana retract from his initial explanation?

(c) What does the Tana mean by 'someone who cannot go on foot'?

(d) How does the Pasuk in Devarim describe someone who enters the Azarah wearing shoes?

6)

(a) The Beraisa exempts an Areil and someone who is Tamei from Re'iyah. Considering that a Tamei is forbidden to enter the Azarah anyway, why should we need a Pasuk to exempt him from Re'iyah? How could he possibly bring his Olas Re'iyah without entering the Azarah?

(b) The author of the Beraisa which exempts an Areil from Re'iyah is Rebbi Akiva.
What does Rebbi Akiva learn from the double expression in the Pasuk in Emor "Ish Ish ... " (forbidding someone who is Tamei to enter the Kodesh or to eat Kodesh)?

(c) What is the definition of an Areil (in this context)?

8)

(a) Why did Rav Huna weep when he arrived at the Pasuk ...

1. ... "Yir'eh, Yera'eh" (in Mishpatim - demonstrating how much Hashem loves K'lal Yisrael and wants to see them)?
2. ... "ve'Zavachta Shelamim ve'Achalta Sham" (in Ki Savo - demonstrating how much Hashem wants to eat at our table)?

(b) And why did Rebbi Elazar weep when he arrived at the Pasuk ...

1. ... in va'Yigash "ve'Lo Yachlu Echav La'anos Oso, Ki Nivhalu Mipanav"?
2. ... in Shmuel 1 "va'Yomer Shmuel el Shaul Lamah Hirgaztani La'alos Osi"? What had the witch seen? What was Shmuel afraid of?

(c) Why did Rebbi Ami weep when he reached the Pasuk in Eichah "Yitein le'Afar Pihu, Ulai Yesh Tikvah"?

(a) Rav Yosef wept when he arrived at the Pasuk in Mishlei "ve'Yesh Nispeh be'Lo Mishpat".
Is it possible to die prematurely? What strange story did Rav Bibi bar Abaye relate about the Mal'ach ha'Maves?

(b) How did he manage to take Miriam the kindergarten teacher's Neshamah, in spite of the fact that her death was premature?

(c) How did the Mal'ach ha'Maves reconcile this with the Pasuk in Koheles "Dor Holech ve'Dor Ba" (implying that everybody has his time)? (d) Who is Dumah?

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