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1)

(a) In another interpretation of the Machlokes, both the Tana Kama and Raban Gamliel hold that Mitzvos do not require Kavanah.
What is then the reason of Raban Gamliel? If Shabbos is Z'man Tefilin and Mitzvos do not require Kavanah, why should one be permitted to wear *two* pairs of Tefilin, even if it is to save them from abuse?

(b) Finally, the Gemara suggests that both Tana'im agree that if Shabbos would be Z'man Tefilin, then neither to fulfill the Mitzvah nor to transgress would require Kavanah.
What then, is the Machlokes?

(c) The Gemara rejects this contention however, on the basis of two Kasha's: one of them - Why then does Rebbi Meir permit even saving *one* pair of Tefilin, since that too, ought to be 'bal Tosif'. What is the other Kashya (from sleeping on the eighth day in the Sucah)?

(a) What two Derashos does Rebbi Yossi Hagelili make from "ve'Shamarta es ha'Chukah ha'Zos le'Mo'adah, *mi'Yamim* Yamimah" (Bo)?

(b) How does Rebbi Akiva, whom we think at this stage, holds that Shabbos *is* Z'man Tefilin, interpret this Pasuk?

(c) According to him, is night-time Z'man Tefilin or not?

(d) Since he interprets the above Pasuk with regard to the Korban Pesach, and bearing in mind that 'Shemirah' implies a Lo Sa'aseh, how do we reconcile Rebbi Akiva with the Mishnah in Zevachim, which exempts someone who fails to bring a Korban Pesach (or to perform the Bris Milah on himself) - be'Shogeg, from a Chatas, on the grounds that it is only a Mitzvas Asei, and not a Lo Sa'aseh, for which a Chatas is normally brought?

(a) What does Rebbi Akiva Darshen from the Pasuk in Bo "ve'Hayah Lecha *le'Os* Al Yadcha"?

(b) Consequently, the Tana who holds that Shabbos Z'man Tefilin can no longer be Rebbi Akiva. Why is it not clear that the Tana concerned is Rebbi Nasan, who permits Tefilin at night-time (so he must also hold Shabbos Z'man Tefilin - seeing as he does not hold like Rebbi Yossi Hagelili)?

(c) Why does he nevertheless forbid wearing Tefilin during one's sleep?

(d) Why does Yonasan Kitoni forbid the wearing of Tefilin at night-time?

(a) What did Michal bas Kushi used to do? Who was Michal bas Kushi?

(b) Was this Halachically justifiable? What does the Gemara attempt to prove from here?

(c) How does the Gemara refute this proof from the actions of another woman?

(d) In that case, on what grounds did the Chachamim not stop her from wearing Tefilin?

5)

(a) Rebbi Meir and Rebbi Yehudah argue over wearing new Tefilin to save them on Shabbos. They agree however, on the fact that a woman has the same Din in this regard, as a man.
What does the Gemara attempt to prove from this Beraisa?

(b) What does the Gemara prove from the S'tam Mishnah in Rosh Hashanah, which permits children to blow the Shofar on Rosh Hashanah, but not women?

(c) And how do we know that Rebbi Yehudah disagrees with Rebbi Yossi?

(a) If one finds a piece of combed wool dyed Techeles (sky-blue just before nightfall) in the street, is it eligible to be used as Techeles for Tzitzis?

(b) Under which two conditions may one use Techeles threads found in the street for Tzitzis?

(a) What problem does Rava have with the previous Halachah, from our Mishnah, which exempts one from carrying new Tefilin inside on Shabbos?

(b) What did Rebbi Zeira tell Ahavah his son which would consolidate the statement in question?

(c) Why did Rava not accept that?

(d) Rava connects the Din of torn threads (that have been dyed and spun) and that of new Tefilin. According to him 'Tarach ve'lo Tarach Tana'i Hi'.
What does this mean?