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1)

(a) Why is it permitted to go out wearing one's Tefilin on Friday? Why are we not worried that he may come to wear them in the street, after Shabbos has come in?

(b) What is the Kal va'Chomer from Tzitz?

(c) About what did they say 'Hilchesa Rabsa le'Shabsa'?

(a) What are the two possible reasons for the prohibition of de-lousing one's clothes on Shabbos, and what is the practical difference between them?

(b) If the reason is because one is Chayav for killing a louse on Shabbos, who will the author of the Mishnah have to be?

(c) Why is there no proof from the Beraisa, which writes 'Ein Polin, ve'Ein Korin le'Or ha'Ner', implying that both are forbidden for the same reason - 'le'Or ha'Ner'?

(d) What is the final outcome and from where does the Gemara learn it?

(a) Only something that requires scrutiny is forbidden by the light of a lamp, but not something that can be seen easily. Why is it, that one may distinguish between men's and women's clothes using the light of a lamp, but not in Mechuza (Rava's town)? What was different about the clothes of the people of Mechuza?

(b) Does this Chumra apply to all the clothes in Mechuza?

(c) It is forbidden to de-louse one's clothes in the street. What else may one not do in the street, and what is the reason for these prohibitions?

(a) According to the Tana Kama in the Beraisa, someone who wishes to remove a louse from his body on Shabbos, one may roll it in order to loosen and to weaken it to prevent it from returning, and throw it away, but he may not kill it. What is Aba Shaul's opinion in this matter?

(b) What is the basis of their Machlokes?

(c) What is the Halachah? (see Tosfos d.h. 'Rabbah).

(d) What did RavNachman instruct his daughters to do?

(a) Besides arguing over killing a louse on Shabbos, Beis Shamai and Beis Hillel also argue about permitting one to make a Shiduch, finding a Rebbe for one's son and a teacher to teach him a trade. Which other two things are included in this dispute?

(b) Why do Beis Shamai forbid making a Shiduch, finding a Rebbe for his son or a teacher to teach him a trade?

6)

(a) The Gemara cites a number of opinions as to what one says when visiting a sick person on Shabbos. The ruling is like Shevna Ish Yerushalayim. According to Shevna, what does one say when one enters the room, and what does one say when one leaves?

(b) We do not rule like Rebbi Yossi in the above Machlokes, regarding Shabbos. We *do* however, rule like him with regard to the wording of a prayer for a sick person. What do learn from Rebbi Yossi in this regard?

(a) It is with great reluctance that Chazal permitted one to comfort mourners and to visit the sick on Shabbos. Why?

(b) Rebbi Elazar would sometimes pray for the sick with the words 'Rachmana Yidkerinech li'Shlom'! What objection does the Gemara raise to the wording of that prayer?

(c) On what grounds was Rebbi Elazar justified?

(d) What other ramifications does this have, concerning the way one sits before a sick person?

(e) The source for this Chidush is a Pasuk in Tehilim "Hashem Yis'adenu Al Eres Devai". What else do we learn from the word "Yis'adenu"?

(a) May one read by the light of a lamp which is a hundred stories high, where he is unlikely to (inadvertently) turn the wick any higher?

(b) When are two people permitted to read by the light of a lamp, and when are they not?

(c) In which case is it always forbidden even for two people to read by the light of a lamp?

(d) Why is an Adam Chashuv always permitted to read by the light of a lamp?

(a) What testimony did Rebbi Yishmael ben Elisha give regarding himself (two versions)?

(b) How do we answer the discrepancy which this creates between Rebbi Yishmael and what we just learnt in the previous answer?

(c) According to the first Lashon (to answer the two contradictory Beraisos), which servant is always permitted to examine vessels by the light of a lamp?

(d) According to the second Lashon, when is even a permanent servant permitted to do so?

(a) According to the second Lashon (see Tosfos d.h. 'Shamash') what is the dispute among the Amora'im regarding a short-term servant examining vessels by an oil lamp?

(b) What did Rav Asi's wife have to say when Rav Yirmiyah's servant examined vessels by the light of a lamp?

(c) What did Rav Asi answer her?

(a) There is a slight discrepancy as to what the Chazan may and what he may not do by the light of a lamp. How does the Gemara resolve it?

(b) Why might the Din concerning children (who are presumably over Bar-Mitzvah) be more lenient than concerning individuals who are learning?