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1)

(a) How does our Mishnah define a 'Shevu'as Shav? What example does the Tana give besides swearing that a stone pillar is made of gold?

(b) What does the Tana say about someone who swears that ...

1. ... he saw a flying camel? What second example does he give?
2. ... he will not testify on Shimon's behalf, or that he will not shake Lulav or make a Succah on Succos
3. ... he will eat a loaf of bread, and then swears that he will not?

(c) Abaye amends 'Shevu'ah she'Lo Ra'isi Gamal Pore'ach be'Avir' in our Mishnah to 'Shevu'ah she'Ra'isi'.
How does Rava explain it?

(a) We learned in a Beraisa that when Beis-Din make someone swear a Shevu'as ha'Dayanim, they specify that the Shevu'ah is not according to what he thinks, but according to what they think ('al Da'ateinu ve'al Da'as Beis-Din').
How do we initially interpret this? What do we think Beis-Din are afraid of?

(b) Based on this Beraisa, what Kashya did Ravina then ask Rav Ashi on the Mishnah of 'Gamal ha'Pore'ach be'Avir'?

(c) Rav Ashi answers that the Beraisa has in mind 'Kanya de'Rava'.
What does this mean? What happened there in Rava's Beis-Din?

(d) What will the Din then be with regard to 'Shevu'ah she'Lo Ra'isi Gamal Pore'ach ba'Avir'? What if the Nishba saw a large bird which he refers to by that name?

(a) How does the Beraisa interpret the Pasuk in Nitzavim (in connection with the Shevu'ah that Moshe made Yisrael swear) "ve'Lo Itchem Levadchem"?

(b) What do we try and prove from the fact that Moshe needed to say that?
Why do we think that it would not have sufficed to make them swear that they would do whatever 'Elokim' said?

(c) How do we refute the Kashya? On which Pasuk do we base this answer?

(d) Why did Moshe not then make them swear that they would keep the Torah? Is it not because he was afraid that they would adapt the word 'Torah' to mean sins?

(a) Then why did he not make them swear that they would keep ...

1. ... 'two Toros'?
2. ... 'the entire Torah'?

(b) If making them swear that they would keep 'Mitzvah' implies one Mitzvah, why did Moshe not make them swear that they would keep ...

1. ... 'Mitzvos'?
2. ... 'all the Mitzvos'?

(c) What might Moshe have said that will solve the current problem?

(a) And we solve our initial problem by creating another one.
What is the problem with Moshe's wording 'al Da'ati ve'Al Da'as ha'Makom'?

(b) So why *did* Moshe find it necessary to say this?

6)

(a) How big was the man-eating snake that lived in the days of Shavur Malka (King of Persia)? How much was it able to swallow?

(b) How did they destroy it?

(c) If snakes that size existed, then why does our Mishnah declare a Shevu'ah that someone saw a snake the size of the beam of the olive-press, a Shevu'as Shav? How do we finally establish the Mishnah?

(a) We learned in our Mishnah (regarding the case of 'Shevu'ah she'Ochal Kikar Zu, Shevu'ah she'Ochlenah') 'Lo Achlah, Avrah al Shevu'as Bituy'.
What problem do we have with this statement?

(b) How does Rebbi Yirmiyah amend it?

(a) What does our Mishnah say about 'men and women', 'Kerovim and Rechokim', 'Kesheirim and Pesulim', 'bi'Fenei Beis-Din ve'she'Lo bi'Fenei Beis-Din'?
What do all these pairs have in common?

(b) Does this apply to Shevu'as Shav, too?

(c) Why does the Tana find it necessary to say this?

(a) Which other detail does the Tana mention that pertains to both Shevu'as Bituy and to Shevu'as Shav?

(b) When the Tana says 'Mushba mi'Pi Acherim Chayav', which case is he referring to? In which case will Mushba mi'Pi Acherim be Patur?

(a) What does Shmuel say about someone who answers 'Amen' after a Shevu'ah?

(b) Regarding which kind of Shevu'ah did he say this? Does it also pertain to ...

1. ... a Shevu'as Bituy (which needs to be verbalized)?
2. ... Shevu'as ha'Eidus which he made outside Beis-Din, and which is valid, according to Rebbi Meir?

(a) Rav Papa Amar Rava supports Shmuel's statement from an apparent discrepancy between two statements of Rebbi Meir. In the next Mishnah, Rebbi Meir confines 'mi'Pi Acherim' by Shevu'as Eidus to in front of Beis-Din. What does he say in a Beraisa?

(b) How does Rav Papa resolve the contradiction, at the same time proving Shmuel right?

(c) How does Ravina Amar Rava make the identical point from our Mishnah?

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