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1)

(a) What did Rava mean when, with regard to the Machlokes Tana'im on the Mishnah of ha'Kitei'a, he asked Rav Nachman 'Heicha Tenan'?

(b) Shmuel and Rav Huna both maintained that Rebbi Meir holds '*Ein ha'Kitei'a Yotze*' etc. and 'Rebbi Yossi Oser'.
Why does the Gemara not accept that version, and what does the Siman 'Samech Samech' stand for?

(c) If a woman were to remove a shoe that does not belong to the Yavam from the Yavam's foot, or a wooden 'Sandal', or a left shoe from his right foot, would the Chalitzah be Kasher?

(d) Shmuel establishes the author of this Beraisa to be Rebbi Meir. What does the Gemara prove from this?

(a) What is a 'Sandal shel Sayadin'?

(b) Rebbi Akiva rules that it is Tamei Medras, is Kasher for Chalitzah and one may wear it in the street on Shabbos.
How did Rav Huna explain the two opinions cited in the Beraisa - one which agreed with Rebbi Akiva, and the other which did not?

(c) What does Rav Huna prove from this?

(d) Rav Yosef disagrees. According to him, the opinion that disagrees with Rebbi Akiva, is Rebbi Yochanan ben Nuri.
What does *he* say (regarding a straw mat or a straw tube), and what does that have to do with the Mishnah of Sandal shel Sayadin - according to Rashi's explanation?

4)

(a) Why does Abaye say that the stump of a man with a missing lower-leg, which he hollowed, to receive soft cloths (to take the weight of the stump of his leg) is Tamei Mes but not Tamei Medras? What does 'Tamei *Mes*' mean (in this context) - is it exclusive?

(b) What does Rava hold in this matter?

(c) How does Abaye refute Rava's proof from a baby's wagon?

(d) And how does Rava refute Abaye's proof from an old man's stick, which is Tahor? Why is it not Tamei Medras?

5)

(a) What did Rebbi Yochanan say to the Beraisa expert, who quoted a Beraisa as saying that a man without legs is permitted to enter the Azarah with his 'Kisei and Semuchos'?

(b) Luktamin is not subject to Tum'ah.
What are the three interpretations of Luktamin - and why are they not subject to Tum'ah?

(a) Boys are permitted to go out with 'Kesharim', which the Gemara initially describes as 'Kishurei Pu'ah'.
What is 'Kishuri Pu'ah'?

(b) Abaye's nanny told him that there was a difference between three, five and seven knots.
What is it?

(c) This cure however, will only work if the boy does not see three things and does not hear three.
What are they?

(d) What does 'Nafal Pusa be'Bira' mean, and what other objections does the Gemara have with the above explanation?

(e) How does the Gemara therefore finally describe Kishurim? What is the Si'man to help one remember which shoe and which lace?

(a) 'And princes may go out with a bell'.
Is this confined to princes?

(b) What is 'Sechufi Kasi a'Tiburi'? Is it permitted on Shabbos?

(c) May one anoint the palms of one's hands and the soles of one's feet, with oil or salt on Shabbos?

(d) Why would one do this?

(e) What is the alternative method of becoming sober - what would one say?

(a) Rav Avin bar Huna quoting Rav Chamah bar Guri'ah (the author of the current series of statements), also said ...

1. ... 'Mutar le'Chanek be'Shabbos'.
2. ... 'Lefufi Yenuka be'Shabbos, Shapir Dami'.

What do they mean?

(b) What did Abaye's nanny mean when she told him ...

1. ... 'Kol Minyani, bi'Shema de'Eima, ve'Chol Kitri, bi'Semala'?
2. ... 'Kol Minyani, di'Mefarshi ke'de'Mefarshi, u'de'Lo Mefarshi, Arba'in
3. ve'Chad Zimni'?

(a) A woman is permitted to go out with an 'Even Tekumah' on Shabbos to prevent a miscarriage.
What does Rebbi Meir say about the balancing weight of the Even Tekumah?

(b) Does it make any difference whether she has had a miscarriage before, or whether she is actually pregnant or only anticipating a pregnancy)?

(c) Under what condition may she go out with the balancing weight on Shabbos?

(d) May she go out with a Mishkal de'Mishkal?

(a) Someone who is gripped by a daily fever should take a new Zuz down to the canals of Sea-water leading to the pools.
What should he do next?

(b) An alternative antidote is to wait by the crossroads. What does he do next?

(c) Initially, the Gemara thought that he said to the ant 'Te'unach Alai, u'Te'unai Alach'.
On what grounds does the Gemara reject that text?

(d) What does he actually say to the ant?