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1)

(a) What does the Tana of our Mishnah mean when he says 'Heter Nedarim Porchin be'Avir, ve'Ein Lahem al Mah she'Yismochu'?

(b) What do the following have in common ...

1. ... Hilchos Shabbos, Chagigos and Me'ilos?
2. ... ha'Dinin, ha'Avodos, Ha'Taharos, ha'Tum'os and Arayos?

(c) The Tana'im find four sources for Heter Nedarim.
How does ...

1. ... Rebbi Eliezer learn it from the two times that the Torah writes "Ki Yafli" (once in Bechukosai, with regard to Erchin, and once in Naso, with regard to a Nazir)?
2. ... Rebbi Yehoshua learn it from "Asher Nishba'ti be'Api Im Yevo'un el Menuchasi" (Tehilim)?
3. ... Rebbi Yitzchak learn it from "Kol Nediv Libo" (va'Yakheil)?
4. ... Rebbi Chananyah, Rebbi Yehoshua's nephew learn it from "Nishba'ti va'Akayeimah Lishmor Mishpetei Tzidkecha"?

(a) Rava refutes each of the above proofs, but accepts that of Rav Yehudah Amar Shmuel.
How does Rav Yehudah Amar Shmuel learn Heter Nedarim from the Pasuk in Matos "Lo Yacheil Devaro"?

(b) How does Rava refute the proof of ...

1. ... Rebbi Eliezer - from Rebbi Yehudah Amar Rebbi Tarfon? What does *he* Darshen from "Ki Yafli" by Nazir?
2. ... Rebbi Yehoshua? How does *he* interpret "Asher Nishba'ti be'Api"?
3. ... Rebbi Yitzchak? How will *he* explain "Kol Nediv Libo"? What didShmuel say about this?
4. ... Rebbi Chananyah Rebbi Yehoshua's nephew - from Rav Gidal Amar Rav?
What does *he* learn from "Nishba'ti va'Akayeimah Lishmor Mishpetei Tzidkecha"?

(c) What folk-saying is connected with the fact that Shmuel's statement, out of all the statements of the Tana'im, is the only one that is foolproof?

(a) To answer the Kashya that 'Shabbos *is* clearly specified in the Torah, so how can the Mishnah say 'Mikra Mu'at'?, we quote Rebbi Aba.
What does Rebbi Aba say (about digging a pit on Shabbos)?

(b) This answer seems to follow the opinion of Rebbi Shimon, who holds 'Melachah she'Einah Tzerichah le'Gufa, Patur'.
Why will Rebbi Yehudah (who holds 'Chayav') nevertheless concede that one is Patur?

(c) 'ke'Hararin ha'Teluyin bi'Se'arah' suggests that Rebbi Aba's case is hinted in the Torah. It is hinted under the name of 'Meleches Machshaves'. Where is this written? On what grounds do we apply it to Shabbos?

4)

(a) Chagigah too, appears to be specifically written in Parshas Emor "ve'Chagosem Oso Chag la'Hashem".
What else might this Pasuk mean?

(b) How do we try to prove that Chag means Yom-Tov from the Pasuk in Sh'mos "ve'Yachogu Li ba'Midbar ... va'Yomer Moshe, Gam Ata Titein be'Yadeinu Zevachim ve'Olos"?

(c) How do we reject ...

1. ... that proof? What else might "Zevachim" mean?
2. ... another proof from the Pasuk in Mishpatim "ve'Lo Yalin Cheilev Chagi ad Boker"? If "Chagi" refers to the celebrations and not to the Chagigah, what is the significance of the Cheilev?

(a) Can we infer then, that the Cheilev of other Korbanos ...

1. ... that are not brought on Yom-Tov may remain off the Mizbei'ach until the morning?
2. ... is subject to an Asei, but not to a La'av?

(b) In spite of the fact that even the Cheilev of other Korbanos is subject to a La'av and an Asei, how could we still interpret the previous Pasuk with regard to other Korbanos that are brought on Yom-Tov exclusively? From what would we then preclude other Korbanos?

(a) What do we learn from the 'Gezeirah-Shavah' "Midbar" "Midbar" ("ve'Yachogu Li ba'Midbar" from "ha'Zevachim u'Minchah Higashtem Li ba'Midbar")? What do we finally prove from there?

(b) Considering that we learn Chagigos from a 'Gezeirah-Shavah', why does our Mishnah describe them as 'ke'Harerin ha'Teluyin be'Sa'arah'?

(a) Me'ilah is listed among the things that are 'ke'Hararin ha'Teluyin bi'Se'arah'. Me'ilah itself is clearly written (in Parshas Vayikra). We try to establish our Mishnah with the Mishnah in Me'ilah regarding a Sh'liach to whom someone gave Hekdesh money to buy something on his behalf.
When is the Ba'al ha'Bayis Mo'el, and when is the Sh'liach Mo'el?

(b) What is irregular about this Din that prompts us to describe it as 'ke'Hararin ha'Teluyin bi'Se'arah'?

(c) Rava rejects this however, on the grounds that we could learn it from Terumah.
What does he mean?

(a) Rava establishes our Mishnah with the Beraisa of 'Nizkar Ba'al ha'Bayis ve'Lo Nizkar Sh'liach, Sh'liach Ma'al'.
What is so strange about that (to warrant the description 'ke'Hararin ha'Teluyin bi'Se'arah')?

(b) Rav Ashi rejects Rava's answer, because it is similar to anyone who spends Hekdesh money inadvertently.
What does he mean? How does that disprove Rava?

(c) Rav Ashi tries to establish our Mishnah with the Mishnah in Me'ilah. The Mishnah states that if someone took a stone or a beam of Hekdesh, he is not Mo'el.
What does the Tana then say if he gave it to a friend? Who is Mo'el?

(d) Why does this case appear to be highly irregular? How does this help to earn for it the title 'ke'Hararin ha'Teluyin bi'Se'arah'?

(a) We refute this suggestion too, on the basis of Shmuel's understanding of the Mishnah in Me'ilah.
How does Shmuel establish that Mishnah? How does that remove the difficulty and with it, the title of 'ke'Hararin ha'Teluyin bi'Se'arah'?

(b) So we try and apply 'ke'Hararin ha'Teluyin bi'Se'arah' to the Seifa of that Mishnah: 'Ban'ah be'Soch Beiso, Harei Zeh Lo Ma'al Ad she'Yidor Tachteha be'Shaveh Perutah'.
What makes that case initially appear irregular?

(c) We refute this proof with Rav's interpretation of the Mishnah.
How does Rav interpret it?

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