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1)

(a) Resh Lakish learns Tashlumin on Shavu'os very much like the Tana, but from the Pasuk in Mishpatim "ve'Chag ha'Katzir ... ".
How does he learn it from there? Why can the Pasuk not be referring to Yom-Tov itself?

(b) Rebbi Yochanan refutes his proof however, from the Pasuk there "ve'Chag ha'Asif ... ".
Why can we not Darshen that Pasuk like Resh Lakish - 'Chag she'Yesh Bo Asifah', with regard to Chol ha'Mo'ed?

(c) What do "Chag ha'Katzir" and "Chag ha'Asif" then mean?

(a) What does Rebbi Yashiya in a Beraisa learn from "es Chag ha'Matzos Tishmor" (Mishpatim or Ki Sisa)?

(b) Rebbi Yonasan learns the Isur Melachah on Chol ha'Mo'ed from a 'Kal va'Chomer' from the first and last days of Yom-Tov.
What is the 'Kal va'Chomer'?

(c) How do we answer the Kashya on the 'Kal va'Chomer' from the six days of the week which are flanked by a Shabbos before and a Shabbos afterwards, yet they remain Chol?

(d) But Rosh Chodesh (unlike the six days) does have a Korban Musaf, yet work is permitted on Rosh Chodesh?

(a) What does Rebbi Yossi Hagelili in another Beraisa learn from the Pasuk in Emor "Kol Meleches Avodah Lo Sa'asu" (by Sukos)?

(b) Rebbi Akiva claims that this is not necessary, because we already know it from "Eileh Mo'adei Hashem".
How does he know that "Eileh Mo'adei Hashem" does not refer to the first and last days of Yom-Tov?

(c) In yet another Beraisa, the Tana learns the prohibition of working on Chol ha'Mo'ed from the Pasuk in Re'ei "Sheishes Yamim Tochal Matzos, u'va'Yom ha'Shevi'i Atzeres".
How does he learn it from there? What does Atzeres mean?

(d) Then how do we know that some Melachos are permitted on Chol ha'Mo'ed? How come that the Torah does not indicate which ones?

5)

(a) 'Notlin la'Yadayim le'Chulin, u'le'Ma'aser ve'li'Terumah, u'le'Kodesh Matbilin'.
What is the difference between 'Notlin' and 'Matbilin'?

(b) What Chumra does (Mei) Chatas have even over Kodesh (regarding one's hands becoming Tamei)?

(c) If someone Toveled for a higher Kedushah, his Tevilah is valid for a lesser Kedushah.
What will be vice-versa, if he Toveled for a lesser Kedushah, will it be valid for a higher Kedushah?

(d) Are all these Chumros, d'Oraysa or de'Rabbanan?

(a) What does the Tana say about the clothes of ...

1. ... an Am ha'Aretz?
2. ... Perushin? What does 'Perushin' mean?
3. ... Kohanim who eat Terumah?
4. ... people who eat Kodesh?

(b) What are the ramifications of these statements?

(c) What is the reason for this Chumra?

(d) What does the Tana say about the clothes of ...

1. ... Yossi ben Yoezer, the Chasid she'bi'Kehunah?
2. ... Yochanan ben Gudgoda, who ate his Chulin al Taharas ha'Kodesh all his life?

(a) A non-Kohen who eats Terumah or Bikurim on purpose is Chayav Misah; by mistake, he must add a fifth.
What does the Tana mean when he refers to them as 'Nechsei Kohen'?

(b) Into how many Sa7ah of Chulin must one Sa'ah of Terumah or Bikurim fall in order to become Bateil?

(c) They also require Netilas Yadayim and Ha'arev Shemesh.
What does Ha'arev Shemesh mean?

(d) The Tana concludes that none of these things apply to Ma'aser or to Chulin.
But how can that be, when the Torah specifically obligates the owner who redeems his Ma'aser to add a fifth?

(a) What Ma'aser are we referring to throughout the Sugya?

(b) What is one permitted to do with Ma'aser Sheini money?

(c) What is the lowest level of Tum'ah that Ma'aser Sheini fruit can attain?

(d) How long after Toveling, is one permitted to eat Ma'aser?

(a) What discrepancy now emerges between the Beraisa and our Mishnah with regard to both Chulin and Ma'aser?

(b) To resolve the discrepancy by Ma'aser, we establish the Beraisa like Rebbi Meir and our Mishnah like the Chachamim, who compare Ma'aser to Terumah.
What does Rebbi Meir mean when he says ...

1. ... 'Kol ha'Ta'un Bi'as Mayim mi'Divrei Sofrim ... '?
2. ... 'Metamei es ha'Kodesh u'Posel es ha'Terumah'?

(c) What about Chulin and Ma'aser?

(d) To resolve the discrepancy by Chulin, we try to establish our Mishnah with regard to *eating*, which requires washing, and the Beraisa, with regard to touching, which does not (both according to the Rabbanan).
What problem does Rav Shimi bar Ashi have with this answer (in understanding both Chulin in the Mishnah and Ma'aser in the Beraisa)?

(a) How do we finally establish the distinction between the Mishnah (which requires washing for Chulin), and the Beraisa (which does not)?

(b) In which point do Rebbi Meir and the Rabbanan now argue?

(c) How does Rav Nachman describe someone who washes for Chulin fruits?

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