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1)

(a) According to Rebbi Yochanan ben Berokah, Mora and Piryah ve'Rivyah are not considered 'Sh'nei Kesuvim ha'Ba'in ke'Echad', because both are needed.
Why can we not learn ...

1. ... Piryah ve'Rivyah with a 'Mah Matzinu' from Mora?
2. ... Mora with a 'Mah Matzinu' from Piryah ve'Rivyah?

(b) According to those who hold 'Sh'nei Kesuvim ha'Ba'in ke'Echad Melamdin', what problem do we have ...

1. ... from Matzah and Hakheil (like we asked on the previous Amud)?
2. ... from Talmud Torah and Pidyon ha'Ben (according to Rebbi Yochanan ben Berokah, who cannot include Piryah ve'Rivyah in this list)?

(c) Rava cited the Papuna'i who knew the answer to these Kashyos.
To whom was he referring?

(d) What does Rav Acha bar Ya'akov ...

1. ... learn from the Pasuk in Bo "ve'Hayah Lecha le'Os al Yadecha ... Lema'an Tihyeh Toras Hashem be'Ficha"?
2. ... extrapolate from there?

(a) What is the problem with this, according to those who hold that Tefilin is a Mitzvas Asei she'Lo ha'Z'man Geramah?

(b) We answer that Rebbi Meir is the Tana who considers Tefilin a Mitzvas Asei she'Lo ha'Z'man Geramah.
So what if he is?

(c) Rebbi Yehudah, who holds 'Sh'nei Kesuvim ha'Ba'in ke'Echad, Melamdin, also considers Tefilin to be a Mitzvas Asei she'Lo ha'Z'man Geramah.
From where will he learn that women are exempt from all Mitzvos Asei she'ha'Z'man Geramah?

(d) According to Abaye, who holds 'Ishah, Ba'alah Mesamchah', how can we include Hakheil in this list?

(a) What does ...

1. ... Rav Yehudah Amar Rav as well as Tana de'Bei Rebbi Yishmael learn from the Pasuk in Naso (in connection with the Korban Shevu'as ha'Pikadon by Gezel ha'Ger) "Ish O Ishah Asher Ya'aseh mi'Kol Chat'os ha'Adam"?
2. ... de'Bei Rebbi Eliezer from the Pasuk in Mishpatim ... "ve'Eileh ha'Mishpatim Asher Tasim Lifneihem"?
3. ... de'Bei Chizkiyah from the Pasuk in Mishpatim "ve'Im Shor Nagach Hu ... ve'Heimis Ish O Ishah"?

(b) We require three Pesukim because we cannot learn one from the other.
Why can we not learn ...

1. ... the second case (regarding Dinim) from the first (regarding Kaparah)?
2. ... the first from the second?
3. ... the first two cases from the third (of death)?

4)

(a) What do we learn from the Pasuk in Emor ...

1. ... "Emor el ha'Kohanim B'nei Aharon"?
2. ... "Lo Sakifu Pe'as Roshchem ve'Lo Sachchis es Pe'as Zekanecha"?

(b) Apart from the logical outcome of the fact that a woman has no beard to destroy, what reason do we give for 'Lo Sashchis' not applying to a woman?
How do we derive it directly from the Lashon of the Pasuk?

(a) How do we initially establish the Beraisa 'Z'kan Ishah ve'ha'Saris she'He'elu Se'ar, Harei Hein ke'Zakan le'Chol Divreihem'? What problem does this present?

(b) Abaye refutes this interpretation of the Beraisa however, on the basis of the 'Gezeirah-Shavah' "Pe'as" "Pe'as" (see Tosfos DH 'le'Hashchasah', as to why Abaye retracts from the previous D'rashah).
Which 'Gezeirah-Shavah' is he referring to?

(c) We query the need for this 'Gezeirah-Shavah', on the basis of a 'Kal va'Chomer'.
Which 'Kal va'Chomer'?

(d) We refute the 'Kal va'Chomer' however, and establish the need for the 'Gezeirah-Shavah', based on the argument 'Hifsik ha'Inyan'.
What does this mean?

(a) On what grounds do we query this argument too? Why might we say 'Hifsik ha'Inyan' anyway?

(b) Based on the Pasuk "Lo Sashchis" written by Yisre'eilim, and "Lo Yegaleichu" written by Kohanim, what alternative D'rashah could we make from the 'Gezeirah-Shavah'?

(c) Why is one not Chayav for cutting one's beard ...

1. ... with scissors?
2. ... a plane?

(d) On what basis do we finally discard the S'vara of 'Hifsik ha'Inyan' and still remain with the previous D'rashah from the 'Gezeirah-Shavah'?

(a) So we try to establish the Beraisa 'Z'kan Ishah ve'ha'Saris she'He'elu Se'ar, Harei Hein ke'Zakan le'Chol Divreihem' with regard to Tum'as Nega'im.
What does this mean?

(b) On what grounds do we initially reject this proposal?

(c) So we try to establish it with re. to Taharas Nega'im.
What does that mean?

(d) We reject this suggestion too however, on the grounds that wherever there is Tum'as Nega'im, it goes without saying that there is Taharas Nega'im. We conclude 'Itz'trich, Salka Da'atach Amina li'Tzedadim'.
What does that mean?

(a) What does Isi ben Yehudah, quoting a Beraisa, extrapolate from the Pasuk in Re'ei ...

1. ... "*Banim* Atem la'Hashem Elokeichem, Lo Sisgodedu ve'Lo Sasimu Korchah Bein Eineichem la'Meis"?
2. ... "Ki *Am* Kadosh Atah la'Hashem Elokecha"?

(b) On what grounds does the Tana prefer to include women in Gedidah and to preclude them from Korchah (rather than vice-versa)?

(c) We ask why "Banim Atem" should not preclude women from both Korchah and Gedidah, and "Ki Am Kadosh" include them in the Din of "Seritah" ("ve'Seret la'Nefesh Lo Sitnu ... " [Kedoshim]).
What would be the advantage in learning like this (even though "Seritah" is not written in the same Parshah)?

(d) If we did learn that way, what would be the difference between Seritah and Gedidah?

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