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1)

(a) We have already quoted the Mishnah, that a Nezirah who contravened her Neder receives Malkos, provided her husband has not annulled her Nezirus. What does Rebbi Yehudah say there about a woman who contravenes her Nezirus after her husband has already annulled her Nezirus?

(b) What does the Tana of a Beraisa learn from the Pasuk in Naso "Iyshah Hafeiram, va'Hashem Yislach Lah"?

(c) Why did Rebbi Akiva weep when he arrived at this Pasuk?

(a) What does the Pasuk in Vayikra "ve'Lo Yada ve'Asheim ve'Nasa Avono" refer to?

(b) In similar vein to the previous Pasuk, the Tana Kama learns from there that if someone who inadvertently ate Chazir instead of lamb's meat requires a Kaparah, a parable for someone who ate a piece of Safek Shuman (Kasher fat) and Safek Cheilev (non-Kasher fat), then how much more so someone who actually intended to eat it and did.
How does Isi ben Yehudah interpret the same parable?

(c) Isi ben Yehudah exclaimed 've'Al Zeh Yidavu Kol ha'Dovim' in this connection.
What is the acronym of "Yidavu"?

(a) We now have three similar cases which basically come to teach us the same thing.
Having taught us the case of ...

1. ... 'Ishah she'Heifer Lah Ba'alah', why did the Tana find it necessary to add the case of 'Chatichah Safek shel Cheilev, Safek shel Shuman'?
2. ... 'Chatichah Safek shel Cheilev, Safek shel Shuman', why did he find it necessary to add the case of 'Ishah she'Heifer Lah Ba'alah'?

(b) And having taught us these two cases, why did he need to add the case of 'Sh'tei Chatichos, Achas shel Shuman ve'Achas shel Shuman'?

(a) Rabah bar bar Chanah Amar Rebbi Yochanan connects the Pasuk in Hoshei'a "Yesharim Darkei Hashem, Tzadikim Yeilchu Bam, u'Resha'im Yikashlu Bam" to two people who ate their Pesach, one of them 'Achilah Gasah' (on a full stomach, without any appetite).
On what grounds do we reject this connection?

(b) How will we reconcile this with the Sugya in Yoma, which exempts someone who eats 'Achilah Gasah' on Yom Kipur from a Chatas (suggesting that Achilah Gasah is not considered Achilah at all)?

(c) And on what grounds do we reject the suggestion that the Pasuk refers to two people who are in their respective homes, each with his wife and sister, one of whom is intimate with his wife, the other, with his sister?

(a) So we connect the Pasuk with Lot and his two daughters. Why do we initially reject the suggestion that Lot's daughters are the Tzadikim (for being intimate with their father in order to save the world), whereas Lot (whose motives were not pure) is the Rasha?

(b) Is there a proof from here that a Nochri is forbidden to marry his daughter?

(c) How does Rebbi Yochanan attempt to answer this by citing the Pasuk in Vayeira "Vayisa Lot es Einav ... "? What does this prove?

(d) Why is Rebbi Yochanan's answer inadequate?

(a) We finally resolve our problem from the Pasuk "be'Shichvah u've'Kumah". What do we learn from there?

(b) What could Lot have done about it at that stage?

7)

(a) Rava Darshens various Pesukim with regard to Lot.
What is the meaning of the Pasuk in Mishlei ...

1. ... "Ach Nifsha mi'Kiryas Uzo"?
2. ... "u'Medanim ki'Beri'ach Armon"?

(b) And what is the meaning of the other Pasuk there ...

1. ... "le'Ta'avah Yevakesh Nifrad"?
2. ... "u've'Chol Tushiyah Yisgala"?

(c) How does this last Pasuk hint at the Batei Keneisi'os and Batei Medrashos?

(d) For how many generations are Amonim and Mo'avim prohibited from entering the Kahal?

(a) What is the difference between Tamar and Zimri, both of whom committed adultery, yet from the one descended kings and prophets, whereas the other caused tens of thousands of Yisrael to die?

(b) The kings who descended from Tamar were the Malchei Beis David.
Who were the prophets?

(c) What is wrong with Rav Yehudah Amar Rav's statement 'Gedolah Aveirah Lishmah mi'Mitzvah she'Lo Lishmah' (relegating a Mitzvah she'Lo Lishmah to an extremely low level)? What other statement did Rav Yehudah Amar Rav make that causes us to amend it?

(d) How does the amended statement read?

(a) How do we reconcile the principle 'Le'olam Ya'asok Adam be'Torah u've'Mitzvos Afilu she'Lo Lishmah, she'mi'Toch she'Lo Lishmah Ba Lishmah' with Chazal, who say in B'rachos that when someone learns Torah she'Lo Lishmah, he would have been better not to have been born?

(b) We learn that an Aveirah Lishmah is as great as a Mitzvah she'Lo Lishmah, from Yael.
Which Aveirah Lishmah did she perform?

(c) We learn this from the Pasuk in Shoftim "Tevorach mi'Nashim Yael ... mi'Nashim be'Ohel Tevorach".
How do we learn it from there? What does that Pasuk mean?

(d) What does Rebbi Yochanan learn from the Pasuk "Bein Raglehah Kara, Nafal, Shachav ... "?

11)

(a) Seeing as Yael derived pleasure from Sisra just like the Imahos did from their husbands, why is she praised for her deed? Why do we refer to her relations with Sisra as an 'Aveirah *Lishmah*', and to that of the Imahos with their husbands as a 'Mitzvah *she'Lo Lishmah*'?

(b) Why do we not ask why Yael should rather have given up her life than perform Bi'ah with Sisro?

(c) What do we learn from the Pasuk in Vayishlach "Hishamer Lecha mi'Daber Im Ya'akov mi'Tov ve'Ad Ra"? What is the significance of the word "mi'Tov"?

(d) The harm that Lavan did to Ya'akov was his mention of idolatry.
What w as the harm that Sisro did to Yael?

(a) What do we learn from Balak, who offered forty-two sacrifices to Hashem? What was his reward?

(b) How do we arrive at forty-two sacrifices?

(a) Rebbi Aba Amar Rebbi Yochanan extrapolates from the daughters of Lot that Hashem does not withhold the reward even of refined speech.
What did Lot's younger daughter say and what was her reward?

(b) What, on the other hand, did the older daughter do to earn kingship four generations before her sister?

(c) What does this mean?

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