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1)

(a) On which two scores did Benayahu ben Yehoyada judge Yo'av? Which two Tzadikim had he killed?

(b) How did Benayahu counter Yo'av's argument when he claimed that he killed Avner because he was the Go'el ha'Dam of Asa'el his brother, whom Avner had killed?

(c) Yo'av replied that Avner could have saved himself by incapacitating him, without actually killing him.
What did he answer when Benayahu argued that Avner was under pressure and therefore unable to aim with such precision?
What does the Pasuk (and Rav Yehudah Amar Rav) say that proves otherwise?

(a) Leaving Avner aside, how did Yo'av justify his having killed Amasa? What had the latter done wrong?

(b) What did Beneyahu mean when he rejected Yo'av's argument on the grounds that Amasa Darshened 'Achin ve'Rakin'? What is the significance of the Pasuk in Yehoshua "*Rak* Chazak ve'Ematz" (that Hashem said to Yehoshua during the early stages of leadership)?

(c) In fact, Benayahu concluded, he (Yo'av) was the Mored be'Malchus. Why? What had he done?

(d) How does Rav Yehudah Amar Rav explain the Pasuk in Melachim "Ki Yo'av Natah Acharei Adoniyah ve'Acharei Avshalom Lo Natah"?

(a) What did Rebbi Elazar mean when he attributed Yo'av following Adoniyah but not Avshalom to the fact that 'Adayin Lachluchis shel David Kayemes'? To which of the two rebellions was he referring?

(b) According to Rebbi Yossi b'Rebbi Chanina, it was because of a statement by Rav Yehudah Amar Rav.
What did Rav Yehudah Amar Rav say with regard to the four hundred sons of David? Who were they?

(c) What does this have to do Yo'av?

(d) Rebbi Aba bar Kahana disagrees with Yo'av's reason for killing Avner. How does he explain the Pasuk in Shmuel "Va'yehi David Oseh Mishpat u'Tzedakah le'Chol Amo, ve'Yo'av ben Tzeruyah al ha'Tzava"?

(a) How does Rebbi Aba bar Kahana interpret the Pasuk there "va'Yeitzei Yo'av ... va'Yishlach Mal'achim Acharai Avner va'Yashivu Oso mi'Bor ha'Sirah"? What is the significance of ...

1. ... 'Bor'?
2. ... 'Sirah'?

(b) What was Avner's motive in both of these cases?

(c) How did Yo'av trick Avner in order to kill him? How does Rav Yehudah Amar Rav learn this from the Pasuk "va'Yatehu ... le'Daber Ito ba'Sheli"?

(d) And what does Rebbi Yochanan learn from the beginning of the Pasuk "va'Yateihu Yo'av el Toch ha'Sha'ar"?

(a) The Pasuk describes the two men whom Yo'av murdered as more righteous than him.
What did they both Darshen that he did not?

(b) We have already explained how Amasa Darshened 'Achin ve'Rakin'.
On what occasion did ...

1. ... Avner Darshen them too?
2. ... Yo'av fail to Darshen them?

(c) What was the difference between the way Avner and Amasa were commanded, which increases the worth of what they did, and the way Yo'av was commanded, that makes it even worse?

(d) Why was Amasa not wary of the sword in Yo'av's hand?

(a) How does Rav Yehudah Amar Rav explain the Pasuk concerning Yo'av "va'Yikaver be'Veiso ba'Midbar"? Was that where Yo'av lived?

(b) Which two sins might we alternatively Darshen were absent from Yo'av's house like they are not to be found in desert?

(c) What does Rav Yehudah learn from the Pasuk in Divrei Hayamim "ve'Yo'av Yechayeh es Sha'ar h'Ir"? What would he send to the poor of his town?

7)

(a) The Tana Kama of our Mishnah lists the four Miysos Beis-Din as 'Sekilah, Se'reifah, Hereg ve'Chenek'.
How does Rebbi Shimon list them?

(b) Why does the Tana conclude the Mishnah with the words 'Zu Mitzvas ha'Niskalin'?

(c) Must the items listed in a Mishnah usually be taken seriously?

(d) Rava Amar Rav Sechorah Amar Rav Huna gives one exception - the Mishnah in Nidah, which lists seven ingredients 'the spit of someone who has not yet eaten, the juice or beans that were chewed, urine, Neser (a kind of earth), a herb called Boris (used as a detergent), Kemulya and Ashlag (a mineral found in the holes in which pearls sit).
What is the significance of these seven items used in this particular order? What do they prove?

(e) Will they achieve the same purpose if they are applied simultaneously?

(a) Rav Papa the elder also cites our Mishnah as an exception to Rav Huna's rule.
How does he know that their order is crucial?

(b) Why did Rav Huna himself not cite it?

(c) What are the ramifications of the order of the four Miysos Beis-Din?
What difference does the order make?

(a) Rav Papa includes the Mishnos in Yuma, which describe the Avodah on Yom Kipur, and about which the Mishnah there specifically writes ' ... Im Hikdim Ma'aseh la'Chavero, Lo Asah ve'Lo K'lum'.
Why did Rav Huna himself not cite it?

(b) Rav Huna B'rei de'Rav Yehoshua adds the Mishnah in Tamid (with reference to the order of the various Avodos connected with the Korban Tamid).
Why did Rav Papa not add that to the list of exceptions?

(c) Which case, besides that of the Bigdei Kehunah, did Rav Huna then mean to include among the Mishnos where the order is of no consequence?

(a) What advice would the Beis-Din offer the Yavam, when he and the Yevamah first entered the Beis-Din?

(b) What does the Yavam say after the Yevamah has said 'Me'en Yevami ... "?

(c) Which two things would the Yevamah then perform?

(d) What were the Yevamah's final words?

(a) In which language did the Yavam and Yevamah have to speak?

(b) What do we learn from the Pasuk "ve'Yarkah be'Fanav"?

(c) What point is Rav Yehudah Amar Rav making when he states 'Mitzvas Chalitzah ... ', listing the five stages that are clearly described in the Mishnah?

(a) The second case included in Rav Huna's statement, is that of Bigdei Kehunah.
What are the four garments of a ...

1. ... Kohen Hedyot?
2. ... Kohen Gadol?

(b) What does the Beraisa learn from the Pasuk in Shemini "u'Michnesei Vad Yih'yu al Besaro"?

(c) The Mishnah switches the order (listing the Kutones before the Michnasayim, because it takes its cue from the Pasuk.
Why does the Pasuk do that?

(a) What is wrong with the basis of the above D'rashah 'Nesu'ah Yotz'ah li'Sereifah ve'Lo Arusah?

(b) Why might we have thought that Sereifah is the more stringent of the two (like Rebbi Shimon)?

(c) We explain that nevertheless, Sekilah is more stringent, because the Torah only sentences a married bas Kohen to Sereifah, but not an Arusah, who remains Chayav Sekilah?

(d) What is the basis for assuming that an Arusah is more stringent than a Nesu'ah?

(a) What is wrong with the above D'rashah, based on the statement 'Nesu'ah Yotz'ah li'Sereifah ve'Lo Arusah?

(b) Then what is the real source of Sekilah's stringency over Sereifah, according to the Rabbanan?

(c) How does that now affect their interpretation of the Pasuk by a bas Kohen?

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