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1)

(a) What is the maximum age of an Eglah Arufah?

(b) What is the minimum age of a Parah Adumah?

(c) How do we then attempt to learn from a 'Kal va'Chomer from Parah Adumah that a blemish should disqualify a calf from being used as an Eglah Arufah?

(d) How do we reject this 'Kal va'Chomer' from the Pasuk "Asher Ein *Bah* Mum" (written in connection with Parah Adumah)?

(a) Rav Yehudah Amar Rav disqualifies a Parah Adumah which had a bundle of sacks placed on its back.
What does he learn from the Pasuk (written in connection with an Eglah Arufah) "Asher Lo Mashchah be'Ol"?

(b) What do we initially assume to be his source for disqualifying a Parah on such a basis, despite the fact that the Torah writes "Ol" (and this is not an Ol)?

(c) Based on what we just said, what can we ask on Rav Yehudah Amar Rav?

(d) We answer that Parah is not learned from a 'Kal va'Chomer', but from a 'Gezeirah-Shavah' ("Ol" "Ol") from Eglah.
Then why do we not also learn Eglah from Parah, to disqualify an Eglah Arufah with a blemish?

(a) The Torah also writes "Bah" ("Asher Lo Ubad Bah") in connection with Eglah Arufah, as we explained earlier. Why do we not then learn from it to preclude Parah from other Avodos?

(b) If not for "Bah", why would we have disqualified Kodshim that were worked with?

(c) We are concerned specifically with Kodshim whose age is restricted (otherwise we could not even think of learning them from Eglah, which does have an age restriction).
Which Kodshim does this involve?

(a) What do we extrapolate from the Pasuk in Emor ...

1. ... "Averes O Shavur ... Lo Sakrivu *Eileh* la'Hashem"?
2. ... "u'mi'Yad ben Neichar Lo Sakrivu *Eileh* la'Hashem"?

(b) The second D'rashah comes to add that even Kodshim with which work that entailed a sin was performed, may be sacrificed.
What sort of sin are we talking about?

(c) In view of these Pesukim, why do we need "Asher Lo Ubad *Bah* to preclude Kodshim from the P'sul of Avodah?

(a) We learn other Avodos by Parah from "Ol" "Ol" from Eglah. We cannot learn it from a 'Kal va'Chomer' from Eglah (which is not disqualified with a blemish like Parah is), because Eglah is subject to age, which Parah is not (as we explained earlier).
What other Pircha might we ask on this 'Kal va'Chomer' from Kodshim?

(b) What problem do we have with Rav Yehudah Amar Rav, who disqualifies a Parah that carried a pile of sacks on its back even though it did not move, whereas he permits an Eglah until it actually walks with them?

(c) We answer that he holds like the Tana who learns Parah from its own Pasuk (and not from "Ol" "Ol").
What does he learn from "Asher Lo Alah Alehah ... "?

(d) Then why does the Torah add the word "Ol"?

(a) We ask that "Asher Lo Alah Alehah" should be a 'K'lal' and "Ol" a 'P'rat'.
What would the Din then be if it were so?

(b) How do we refute this Kashya?

(c) The Tana makes exactly the same D'rashos with regard to Eglah, learning "Asher Lo Ubad Bah" and "Ol" as it did "Asher Lo Alah Alehah" and "Ol" by Parah.
How does he refute the Kashya that "Asher Lo Ubad Bah" should be a 'K'lal' and "Ol" a 'P'rat'?

(a) They asked Rebbi Yochanan what distance the Eglah must pull the yoke in order to be disqualified.
What did he answer?

(b) What are the two possible interpretations of 'ki'Melo Ol'?

(c) How does Rebbi Ya'akov resolve the dilemma?

(d) Having established the standard width of a yoke as one Tefach, why did Rebbi Yochanan say 'ki'Melo Ol' rather than a Tefach?

(a) Why did the Torah prescribe for this Mitzvah to bring a calf to a strong valley?

(b) When Rebbi Yochanan ben Shaul quoted Hashem as referring to 'a person who was not allowed to produce fruit', why could he not have meant that he was unable to have children?

(c) Then what *did* he mean?

9)

(a) How does ...

1. ... the Tana Kama of the Beraisa, based on the Pasuk in Balak "Eisan Moshavecha" interpret "Nachal Eisan"?
2. ... Acheirim, based on the Pasuk in Yirmiyah "Goy Eisan Hu Goy Me'olam Hu" intepret it?

(b) What does the Tana of our Mishnah learn from the 'Gezeirah-Shavah' "Arifah" "Arifah" from Chatas ha'Of?

(a) Rebbi Yashiyah interprets "Asher Lo Ye'aved Bo ve'Lo Yiza'rei'a" to mean that the valley had never been worked.
How does Rebbi Yonasan interpret it?

(b) According to Rava, both Tana'im agree that it pertains to the future. What does Rebbi Yashiyah learn from the fact that the Pasuk writes "Asher Lo Ye'aved and not just "ve'Lo Ye'aved"?

(c) What is Rebbi Yonasan's source for restricting the Pasuk to the future and not to the past?

(d) According to him, why does the Torah then write ...

1. ... "Asher"?
2. ... "Lo Yiza'rei'a"?

(a) The local judges declared 'Our hands did not spill this blood'!
Why would we think that they did?

(b) Rebbi Meir says that one forces a person to perform the Mitzvah of 'Levayah' (accompanying a live person), whose reward is limitless. He bases his statement on the man who showed the Beis Yosef how to gain entry into Beis-Eil (alias Luz), for them to capture it. What ...

1. ... did the man there subsequently merit to build in the land of the Chitim?
2. ... do the inhabitants of the new Luz do when they feel that they have lived long enough?
3. ... occupation is performed in Luz?

(c) Neither Sancheriv not Nevuchadnetzar were able to destroy Luz.
What is the implication of the Pasuk "Hi Sh'mah Ad ha'Yom ha'Zeh"?

(d) What 'Kal va'Chomer' do we learn from the man who built Luz?

(a) What does Rebbi Yehoshua ben Levi advise a person to do if he has no-one to accompany him on his journey?

(b) What reward did Par'oh receive for the four steps that Par'oh's emissaries accompanied Avraham when he left Egypt?

(c) Rav Yehudah Amar Rav's statement about someone who accompanies his friend in town is corroborated by Ravina and Rava bar Yitzchak.
What happened when Ravina accompanied Rava bar Yitzchak four Amos in town?

(d) A Rav is obligated to accompany his disciple until the town's limits (the furthest house within seventy Amos from the city walls).
What is the minimum distance for the Mitzvah of Levayah for ...

1. ... a friend accompanying a friend?
2. ... a Talmid accompanying his Rebbe she'Eino Muvhak' (who taught him Torah)?
3. ... a Talmid accompanying his Rebbe Muvhak' (who taught him most of the Torah that he knows)?

(a) When Rav Kahana, who was accompanying his Rebbe, Rav Shimi bar Ashi, arrived with him in Bei Tzinisa de'Bavel, he pointed out that the date-palms there had been there from the time of Adam ha'Rishon.
Of which statement of Rebbi Yossi b'Rebbi Chanina did this remind Rav Shimi bar Ashi?

(b) What does Rebbi Yochanan quoting Rebbi Meir say about someone who fails to accompany a fellow Jew on his way and about someone who leaves on a journey without being accompanied?

(c) What is his source for this?

(d) What did the youths from Yericho mean when they said to Elisha "Alei Kerei'ach, Alei Kerei'ach"?

(a) According to Rebbi Elazar, the Pasuk calls them "Ne'arim", because they were empty of Mitzvos, and "Ketanim" because they were Ketanei Emunah (they had little faith).
Why did the Navi label them with that title?

(b) How does the Tana of the Beraisa interpret the double term "Ne'arim Ketanim"?

(c) On what grounds do we reject the suggestion that they were Ketanim from the town of Ne'uran (in the same way as Rebbi Pedas interprets the Pasuk in Melachim " ... va'Yishbu me'Eretz Yisrael Na'arah Ketanah")?

(a) "va'Yifen Acharav va'Yir'em, va'Yekalelem be'Shem Hashem". According to Rav, who explains "va'Yir'em" to mean that he looked at them before cursing them, this is based on a statement of Raban Shimon ben Gamliel.
What did Raban Shimon ben Gamliel state in a Beraisa?

(b) According to Shmuel, Elisha saw that all of them had been conceived on Yom Kipur, and according to Rebbi Yitzchak Nafcha, he saw that they had all grown long hair in the style of idolaters.
How does Rebbi Yochanan finally explain the Pasuk? What did Elisha see in them according to him?

(c) Some say that the appearance of the two bears (out of the blue as it were) that attacked the youths was a miracle, whilst others say that it was a miracle within a miracle.
What does this mean?

(d) Why was the second miracle necessary? Why could the bears not just appear without the forest?

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