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1)

(a) The Pasuk in Nechemyah, with reference to the Anshei K'neses ha'Gedolah, writes "va'Yitz'aku el Hashem Elokeihem".
What were they crying about?
What does 'Baya Baya' mean?

(b) Why did they decide to pray for the removal of that Yetzer ha'Ra?

(c) What fell from Heaven after they had fasted for three days? What does Rebbi Chanina comment with regard to Hashem's choice of word?

(d) In what form was the Yeitzer ha'Ra delivered to them? What happened when a hair fell from it?

(a) Acting on the advice of the Navi, how did they ensure that it remained in captivity?

(b) What happened when, taking advantage of the opportunity, they prayed for Hashem to also remove the Yeitzer-ha'Ra for adultery?

(c) Why did they not pray for Hashem to at least remove its sinful aspect?

(d) So what did they finally decide to do?

(a) What did that Nochris undertake to do should she recover from her illness?

(b) When she came to Pe'or, what did the priests instruct her to do?

(c) What was her reaction to this?

(d) What do we comment on this, based on the Pasuk in Pinchas "ha'Nitzmadim le'Va'al Pe'or"?

(e) The Beraisa disagrees.
What does the Tana comment, based on the Pasuk in Va'eschanan (which follows the account of Ba'al Pe'or) "ve'Atem ha'Deveikim ba'Hashem Elokeichem"? What distinction does it draw between "Nitzmadim" and "Deveikim"?

(a) The Beraisa tells the story of Savta ben Elles, who rented his donkey to a Nochris.
Who was Savta ben Elles?

(b) What did he reply when the Nochris, who had just worshipped Ba'al Pe'or, expressed surprise that he, a Yisrael, should want to do likewise?

(c) What did he subsequently do? What was he out to achieve?

(d) What sort of reaction did he elicit from the priests?

(a) What does the Beraisa go on to say about someone who worships Pe'or with the intention of putting it to shame, or Markulis with the intention of stoning it?

(b) Rav Menasheh arrived in Tursa.
What did he do when they informed him that ...

1. ... there was an idol there?
2. ... the idol was called Markulis?
3. ... that it was forbidden to do so even if his intention was to degrade it?

(c) How did they answer his final She'eilah?

(a) What two things does our Mishnah require a father to do before he can be Chayav for worshipping Molech?

(b) Rebbi Avin establishes the previous Mishnah, which mentions Molech as well as Avodah-Zarah, like Rebbi Shimon ben Elazar in the Beraisa, who holds that Molech is not considered an Avodah-Zarah.
What does the Tana Kama say?

(c) What difference does it make whether Molech is an Avodah-Zarah or not?

(d) According to the Tana Kama, why do we then need a Pasuk to forbid this kind of worship (with regard to other forms of Avodah-Zarah). Do we not already know this from "Eichah Ya'avdu"?

(a) According to Abaye, Rebbi Elazar b'Rebbi Shimon and Rebbi Chanina ben Antignos say one and the same thing.
What does Rebbi Chanina ben Antignos say, to explain why this type of worship is called Molech?

(b) Rava disagrees.
In which point do the two Tana'im argue, according to him?

8)

(a) What does Rebbi Yanai learn from the Pasuk in Acharei-Mos "u'mi'Zar'acha *Lo Siten* Leha'avir la'Molech"?

(b) The Beraisa too, makes this D'rashah and from "le'Ha'avir",the Tana learns that the father is not Chayav unless he, the father, is also the one who passes his son through the fire.
What does he learn from the word "la'Molech"?

(c) What does he derive from the 'Gezeirah-Shavah' "Ma'avir" "Ma'avir" from the Pasuk in Shoftim "Lo Yimatzei Becha Ma'avir B'no u'Vito ba'Eish"?

(d) How does the Tana know that the latter Pasuk does not incorporate other forms of Avodah-Zarah (seeing as it does not mention Molech)?

(e) How does he interpret "Lo Siten Le'ha'avir"?

(a) What does Rav Acha B'rei de'Rava learn from the word "u'mi'Zar'acha ..."?

(b) Rav Ashi asked what the Din will be if the child that was being passed through the fire was either blind or asleep.
What is the She'eilah? Why might the father not be Chayav?

(c) What was Rav Ashi's third She'eilah? Why might we think there that he is Patur?

(d) Which of the three She'eilos is resolved by the Beraisa, which quotes the Pasuk in Acharei-Mos "Ki mi'Zar'o Nasan la'Molech"?

(e) How do we explain the Tana beginning with the above Pasuk, and ending with the Pasuk "be'Sito mi'Zar'o la'Molech"? What do we learn from there?

(a) Rav Yehudah absolves someone who performs the Avodah of Molech she'Lo ke'Darko.
How does Abaye describe 'ke'Darko'?

(b) Rava disagrees. He describes 'ke'Darko' as 'ke'Mashvarta de'Purya'. What does this mean?

(c) What is the major difference between 'Molech' and 'S'farvim' that we discussed earlier (and through which Chizkiyah Hamelech was passed)? How do we know that Molech must be different than S'farvim?

(d) The Beraisa that supports Rava ('He'eviro be'Raglo Patur') adds that one is only Chayav for Yotz'ei Yereicho.
Whom does this ...

1. ... incorporate?
2. ... preclude?

(a) The Tana Kama of the Beraisa absolves someone who passes *himself* to Molech.
What does Rebbi Elazar b'Rebbi Shimon hold?

(b) What does Ula learn from the Pasuk in Shoftim "Lo Yimatzei *Becha* Ma'avir B'no u'Vito la'Molech"? According to which Tana does he learn it?

(c) We learned in the Mishnah in Bava Metzi'a 'Aveidaso va'Aveidas Aviv, she'Lo Kodem'.
From which Pasuk in Re'ei does Rav Yehudah derive it?

(d) What do we now ask from here on the Tana Kama in the previous Beraisa?

(a) How do we resolve the problem? If we do not learn it from "Becha", from where does Tana learn it?

(b) What, according to Rebbi Yossi b'Rebbi Chanina, is the connection between the two K'riysus mentioned by Molech in Kedoshim "va'Ani Eten es Panai ba'Ish ha'Hu ve'Hichrati Oso mi'Kerev Amo" and "ve'Samti Ani es Panai ... ve'Hichrati Oso ... ", and the Pasuk in Sh'lach-Lecha "Ki D'var Hashem Bazah ... Hikares Tikares"?

(c) How does Rebbi Yossi b'Rebbi Chanina know that the latter Pasuk is referring to Avodah-Zarah?

(d) Does this imply that he considers Molech an Avodah-Zarah?

(a) If one Kareis applies to Avodah-Zarah ke'Darkah, and the other, to she'Lo ke'Darkah (by the four Avodos), what does the third one apply to?

(b) What does the third Kareis apply to, according to those who consider Molech an Avodah-Zarah?

(c) If Megadef is not considered an Avodah-Zarah, we can understand why it requires its own Kareis ("es Hashem Hu Megadef" (Sh'lach-Lecha), but we have a problem according to those who hold that it is.
Assuming that it is a form of Avodah-Zarah, what exactly, does it constitute?

(a) How does Rebbi Akiva interpret ...

1. ... the double Lashon "Hikares Tikares" in connection with Megadef in Sh'lach-Lecha?
2. ... 'Megadef'?

(b) How does Rebbi Yishmael interpret 'Megadef'?

(c) That being the case, seeing as the Torah has already written "ve'Nichresah", why does it need to add ...

1. ... "Hikares"?
2. ... "Tikares"?

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