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1)

(a) The Rabbanan learn 'Ta'am k'Ikar' from "Mishras", and all other Isurim in the Torah from a Kal va'Chomer from Nazir.
Why does Rebbi Akiva not use the same Kal va'Chomer to extend 'Heter Mitztaref le'Isur' to all Isurim in the Torah?

(b) What do we learn from the Pasuk in Tzav "Kol Asher Yiga *bi'Vesarah* Yikdash"?

(c) If a piece of Shelamim touched fat of a Kasher Chatas (see Mosaf Rashi) - one of which was hot, which three Chumros would it now adopt?

(a) Why do the Rabbanan require *two* Pesukim ("Mishras" by Nazir, and "Kol Asher Yiga" etc. by Chatas)? Why are they not considered 'Sh'nei Kesuvim ha'Ba'im k'Echad'?

(b) Rebbi Akiva, on the other hand, *does* consider them 'Sh'nei Kesuvim ha'Ba'im k'Echad'.
Why is that?

(c) According to him, which of the two Pesukim is superfluous?

(a) What do we learn from the Pasuk in Naso "mi'Kol Asher Ye'aseh mi'Gefen ha'Yayin"?

(b) According to Rebbi Akiva who learns Heter Mitztaref le'Isur, why do we need this Pasuk? Why is it not a Kal va'Chomer from *Heter Mitztaref le'Isur*?

5)

(a) According to the Tana of our Mishnah, is one obligated to destroy the dough from the cracks of a dish?

(b) How does Rav Yehudah Amar Shmuel restrict the obligation to destroy it still further? What leniency can we deduce from his words?

(c) In the second Lashon, he confines the leniency in the Seifa, which permits retaining less than a k'Zayis, to when the dough was put there to strengthen the dish, but not when it was not.
What stringency can we deduce from that?

6)

(a) How did Rav Huna resolve the two contradictory Beraisos, one which held like the *first* Lashon of Shmuel, the other, like the *second*?

(b) Rav Yosef disagrees. According to him, it is simply a Machlokes Tana'im - Rebbi Shimon ben Elazar and the Tana Kama of the Beraisa. The Tana Kama says that a block of yeast that has gone bad must nevertheless be destroyed.
Why is that?

(c) What does Rebbi Shimon ben Elazar say? In which point does he disagree with the Tana Kama?

(d) Abaye queries Rav Yosef's explanation, because, he says, 'Tiratzta bi'Kezayis, she'Lo bi'Kezayis, Mi Tiratzta?'
What does he mean to ask?

(a) Abaye therefore establishes both Beraisos according to Rebbi Shimon ben Elazar.
In that case, why does the second Beraisa advocate getting rid of less than a k'Zayis of dough in a location that is 'Ein Asuy Lechazek', whereas the first Beraisa permits him to retain it?

(b) What definition does Rav Ashi add to the area of she'Lo be'Makom Lishah', and why is that not obvious?

(a) Rav Nachman quoting Rav, rules like Rebbi Shimon ben Elazar.
Why does this clash with Rav Yitzchak bar Ashi, who, also quoting Rav, rules 'Im Tach Paneha be'Tit, Batlah'?

(b) How does the Gemara deal with this discrepancy?

(c) When will two half-k'Zeisim in a dish combine to make up a k'Zayis, and when will they not? To which part of the dish does this apply?

(d) What will be the din if the two half-k'Zeisim are found on the floor of a house, and why should there be a difference?

(a) The Gemara is not certain what the Din will be by two half k'Zeisim that are found, one on one storey, and the other, on another storey, or half a k'Zayis in a room and half a k'Zayis in an adjoining porch.
What is the Gemara's third Sha'aleh?

(b) Are the three Sha'alos one and the same, are they three independant Sha'alos, or are they dependant one on the other?

(a) At which stage does moldy bread lose its status of bread ...

1. ... regarding Tum'as Ochlin (according to the Tana Kama)?
2. ... regarding the prohibition of burning Terumah Tehorah together Terumah Temei'ah?

(b) In which point does Rebbi Nasan disagree with the Tana Kama?

(a) According to the Tana Kama, how long before Pesach will a tanner need to place flour into a tanning-bowl, before it becomes so smelly that it is no longer necessary to destroy it? Will it make any difference whether there are already skins in the bowl or not?

(b) What does Rebbi Nasan hold?

(c) Like whom is the Halachah? Does it make any difference how close to Pesach the flour is placed in the bowl?