Previous daf

1)

(a) What is the Shiur for plowing and all related Melachos?

(b) What purpose can a Kol Shehu of plowed land serve?

(c) Why is it then, than when it comes to carrying out seeds, the Shiur is *two* seeds*?

(a) What is the difference between Menachesh, Mekarsem and Mezared?

(b) What are the two possible Shiurim for ...

1. ... cutting wood ?
2. ... cutting grass?

(c) What are the four possible Shiurim for someone who detaches Ulshin (possibly andives) or soft canes from the ground?

(d) Why is one not *always* Chayav for improving the looks of the field (two answers)?

(a) Is there any difference whether one writes with the right hand or the left, the same letter or different ones, with ink, dyes or paint, or in which language or script one writes?

(b) 'Amar Rebbi Yossi, Lo Chiyvu Sh'tei Osiyos Ela Mishum Roshem'.
What is Rebbi Yossi adding?

(c) What is his reason?

(d) Rebbi Yehudah adds: 'Matzinu Shem Gadol mi'Shem Katan'.
What is *he* saying?

(a) Does the Chiyuv for writing with one's left hand apply in all cases?

(b) Rav Ya'akov b'Rah de'Bas Shmuel establishes our Mishnah like Rebbi Yossi.
How does that explain why one is Chayav for writing with the left hand?

(a) What is a 'Bayis Echad be'Nafah'?

(b) Is one Chayav for weaving 'Bayis Echad be'Nafah'?

(c) How do we learn this from the word "(me')Achas"?

6)

(a) Rebbi Yehudah learns in this Beraisa that one is Chayav even for writing 'Sas or Teis', where he writes the same letter twice.
How is he speaking? What is the Chidush?

(b) How do we reconcile this with Rebbi Yehudah himself, who says in our Mishnah that two *different* letters are required before one will be Chayav?

(c) What are the two ramifications of *two* in the marking for which Rebbi Yossi holds that one is Chayav?

(a) To explain the Machlokes between Rebbi Shimon and the Rabbanan, the Gemara suggests that they are arguing over the 'Alef, Alef' in "A'azreka" (in Yeshayah) - see Tosfos DH 'Alef, Alef'').
What will their Machlokes then be?

(b) The Gemara retracts from this explanation because of the Beraisa 'ha'Kode'ach Kol Shehu, ha'Megarer Kol Shehu, ha'Me'abed Kol Shehu, ha'Megarer bi'Cheli, Tzurah Kol Shehu'.
What does Rebbi hold there, that forces the Gemara to retract?

(c) The Gemara therefore concludes that Rebbi Shimon is not Mechayev until he has written the entire word.
How do we reconcile that with his own statement in another Beraisa, where he learns from "me'Achas" that the entire word is *not* required in order to be Chayav?

(d) Rebbi Yossi holds like the Tana Kama of Rebbi Shimon - regarding 'Shem mi'Shimon'.
From where does he (and they) learn it?

(a) What is the problem in saying that one is Chayav for 'Shem mi'Shimon'?

(b) The Gemara resolves this by establishing Rebbi Yehudah (the author of Shem mi'Shimon in our Mishnah) like Rebbi Yehudah ben Beseira. What does Rebbi Yehudah ben Beseira say?

(c) On what grounds does the Gemara query this answer? How does it currently understand 'Menatzpech Tzofim Amrum'?

(d) How does the Gemara finally understand 'Menatzpach Tzofim Amrum', in light of the Pasuk in Bechukosai "Eleh ha'Devarim"? How does this answer the previous Kashya?

(a) The Chachamim of Rebbi Yehudah ben Beseira invalidate even a final 'Mem' written as an ordinary one, or vice-versa. They also invalidate an 'Alef' written as an 'Ayin' or vice-versa, or a 'Beis' written as a 'Kaf' or vice-versa.
Which two categories of error do these constitute?

(b) What does 'Kefufin Peshutin, Peshutin Kefufin' mean? Which letters does this incorporate?

(c) If one writes the ordinary text in the format of the Shirah or vice-versa, the Sefer-Torah is Pasul.
Which other two Pesulim does the Beraisa include in the list?