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1)

(a) What is the advantage of eating onions (or vegetables) over eating geese and chickens?

(b) For what is it worthwhile eating and drinking a little less than one's needs?

(c) What happens to someone who is always eating the most juicy (and expensive) meat (see Rabeinu Chananel)?

(a) Beis Shamai says that the Berachah of Kidush precedes that of wine, because the day causes the wine to be brought, whereas Beis Hillel gives precedence to the wine, because were it not for the wine, there would be no Kidush. Each Tana has a second reason.
What is it?

(b) The Tana of the Beraisa finds it is necessary to rule like Beis Hillel (in spite of the Bas Kol - the Heavenly voice that declared the Halachah to be like Beis Hillel in all cases). *One* of the explanations for this is because this Beraisa was learnt before the Bas Kol.
What is the *other*?

(a) 'Hevi'u Lefanav, Metavel ba'Chazeres'.
What did they bring and place before him?

(b) They dipped the lettuce (Maror) into something which could not have been Charoses.
Why not?

(c) What does 'Ad she'Magi'a le'Parperes ha'Pas' mean?

(d) What is the purpose of bringing the lettuce (or other vegetables) at this stage?

(a) In the time of the Beis Hamikdash, what did they then bring in together with the Matzah, the Maror and the Charoses?

(b) According to the Tana Kama, the Charoses is not a Mitzvah.
What does Rebbi Elazar b'Rebbi Tzadok say?

5)

(a) How does Resh Lakish extrapolate from our Mishnah that Mitzvos require Kavanah (the intention to fulfill them) in order to fulfill one's obligation?

(b) How does the Gemara refute Resh Lakish's proof? Why would one need to dip in twice even if Mitzvos did *not* require Kavanah?

(c) If that is the Chidush, then why does the Tana find it necessary to speak about a case where the first time they also used Maror?

(a) The Beraisa writes 'Achlan Demai, Yatza, be'Lo Miskaven, Yatza. Achlan la'Chatza'in, Yatza'.
Why should someone who eats Maror of Demai, which is forbidden, be Yotze?

(b) What is the time-gap that is permitted between the beginning of the *first* half-k'Zayis of Maror and the end of the *second*?

(c) Why is this Beraisa (which writes 'be'Lo Miskaven, Yatza') not a disproof against Resh Lakish, who holds 'Mitzvos Tzerichos Kavanah'?

(d) How do we know that Rebbi Yossi obligates taking the Maror again because of 'Mitzvos Tzerichos Kavanah'? Maybe it is in order to encourage the children to ask?

(a) Why did Rava make a point of using beets and rice for the two cooked dishes?

(b) What does the Gemara prove from the fact that Rav Huna prescribed rice as one of the two cooked dishes?

(c) Chizkiyah permits even a fish together with the egg in which it has been fried. Rav Yosef requires specifically two kinds of meat.
Why? Why does Rabeinu Chananel say that one of them should be roasted, and the other, cooked?

(d) Ravina also requires meat, but *he* is more lenient than Rav Yosef. What does he say?

(a) Why is it preferable to use other vegetables besides Maror for the first dipping-in at the Seder?

(b) What will be the procedure (with regard to the Berachos of 'Borei P'ri ha'Adamah' and 'Al Achilas Maror') if one does *not* use lettuce for the first dipping-in?

(c) According to Rav Huna, one follows the same procedure if one *did* use lettuce. What problem does Rav Chisda have with that?

(d) What does one do according to Rav Chisda?