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1)

(a) How should one's hands be placed when one Davens?

(b) What does 'Rava Shadi Gelimei' mean, and when did he do that?

(c) When would Rav Kahana take off his coat for Davening, and when would he put it on?

(a) What did Rava accuse Rav Hamnuna of doing (when he Davened long)?

(b) What was Rav Hamnuna's opinion in this matter?

(c) What did Rebbi Yirmiyah do that caused Rebbi Zeira to exclaim "Meisir Ozno mi'Shemo'a Torah, Gam Tefilaso To'eivah" (Mishlei)?

(a) Some say that Din begins when the Dayanim don their Taleisim, and others, when the litigants present their arguments. Do the two opinions disagree?

(b) Why do the Dayanim wear Taleisim whilst judging?

(c) How does the Gemara explain the Pasuk in Shemos "va'Ya'amod ha'Am Al Moshe Min Boker Ad Arev"?

(d) The Gemara quotes that Pasuk after telling us how Rav Chisda and Raba bar Rav Huna had sat and judged all day, and were feeling weak ('Chalish Libaihu')
What is the connection?

(a) Until when should the Beis-Din sit?

(b) The first hour of the day is the time that the 'Ludim' eat. Who are the Ludim, and why do they eat so early?

(c) The second hour is the time that the robbers eat, and the third hour wealthy heirs. What does the Gemara do with the dual statements that the fourth hour is the workers meal-time, and the fifth hour the time that everybody else eats?

(d) Who eats in the sixth hour?

6)

(a) In the outer room of the bath-house, where people stood clothed, one was permitted to recite the Shema and Daven, and it was certainly permitted to greet someone there. One could even don one's Tefilin initially, needless to say, it was not necessary to remove them, if one was already wearing them. What purpose did the outer room of the bath-house serve?

(b) The inner-room of the bath-house was for the actual bathing and showering.
What was the Din regarding the above?

(c) What purpose did the middle-chamber serve, and what was the Din regarding the above?

(a) The Gemara tries to reconcile Rav Ada bar Ahavah, who says that it is permitted to Daven in a bath-house, with the above Beraisa, by establishing his statement when there is nobody there. On what grounds does the Gemara reject this suggestion?

(b) What does the Gemara finally answer?

(c) How does that tally with Ravina's (unresolved) Sha'aleh whether 'Zimun' helps by a 'bathroom' (to render it forbidden) - Why might a 'bathroom' be different than a bath-house?

8)

(a) Why is it forbidden to use the standard form of greeting in a bath-house?

(b) Will this also apply to using titles of Hashem such as 'Ne'eman', and why should there be a difference?

(a) What does the Pasuk in Shemos refer to when it writes "La'da'as Ki Ani Hashem Mekadishchem"?

(b) What do we learn from there?

(c) How would one convey the necessary information?

(d) How do we reconcile this with the statement of Rav Chama b'Rebbi Chanina, who says that it is not necessary to inform someone that one has given him a present - and what is the source of Rav Chama's statement?

(a) To whom did Rav Chisda say he would give the two pairs of Matanos (of Zero'a, Lechayayim ve'Keivah) which he had received?

(b) How could Rav Chisda give his Matanos to non-Kohanim?

(c) Which two things did Rava bar Machsaya tell him?

(a) What, according to the same Rava bar Machsaya, caused the exile to Egypt?

(b) What important lesson should every parent take from here?

(c) Why did Lot ask to be allowed to run to Tzo'ar - what does that have to with the word "Imalta *Na* Shamah"?

(d) What can we learn from here?