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1)

(a) We have just seen that Rebbi Yossi and Rebbi Shimon in our Mishnah consider an Androginus to be a Vaday Zachar.
What does Rebbi Yossi himself say in a Beraisa, that contradicts this?

(b) On what grounds did Rav accept the opinion of Rebbi Yossi in the Beraisa in preference to what he said in the Mishnah?

(c) And what does Shmuel say?

(d) How do we reconcile Shmuel here with Shmuel himself who rules like the individual opinion of Rebbi Yehudah ben Beseirah (on 41a), like Rav does in this case?

(a) Amri Bei Rav Amar Rav rules like Rebbi Yossi in the cases of 'Androginus' and 'Harkavah'.
Who is Amri Bei Rav?

(b) On what basis do we presume that Amri Bei Rav Amar Rav rules like Rebbi Yossi in our Mishnah (unlike Rav above, who ruled like Rebbi Yossi in the Beraisa)?

(c) In the case of Harkavah, the Tana Kama forbids planting, converting the branch into a new tree or grafting, within thirty days of Rosh Hashanah of the Sh'mitah-year.
What is the opinion of ...

1. ... Rebbi Yehudah?
2. ... Rebbi Yossi and Rebbi Shimon?

(d) What qualification does Rav Nachman Amar Rabah bar Avuhah add to all three opinions?

(a) Shmuel rules like Rebbi Yossi regarding 'Koshi' and 'Kidush'.
What is 'Koshi'? In which basic case of Tum'ah will it apply and in which basic case will it not?

(b) What does ...

1. ... Rebbi Meir mean when he says that Koshi is forty or fifty days?
2. ... Rebbi Yehudah mean when he says 'Dayah Chodshah'?

(c) What do Rebbi Yossi and Rebbi Shimon say?

(a) What does Rebbi Meir say regarding someone who covers his neighbor's produce with his own vines?

(b) Is he obligated to pay for the loss?

(c) What do Rebbi Yossi and Rebbi Shimon say?

5)

(a) Does Shmuel agree with Amri Bei Rav Amar Rav regarding ...

1. ... Androginus?
2. ... Harkavah?

(b) We remain with a 'Teiku' as to whether Rav agrees with Shmuel regarding Koshi. With regard to Kidush, Rav Huna quotes Rav as saying 'Ein Halachah ke'Rebbi Yossi' (not like Shmuel); whereas Rav Ada Amar Rav quotes him as saying 'Halachah ke'Rebbi Yossi'.
On what grounds do we accept Rav Huna's opinion?

(c) How do we reconcile this with the Gemara in Sanhedrin, which declares Amri Bei Rav to be Rav Hamnuna?

(a) How will Rebbi Yehudah, who considers a Tumtum who tears open and discovers that he is a male to be a Saris, explain the Tumtum of Biri, whose wife bore him seven sons after that happened to him?

(b) How do we amend Rebbi Yossi b'Rebbi Yehudah, who forbids a Tumtum to perform Chalitzah because 'Shema Yikra ve'Nimtza Saris'?

(c) In which point do Rebbi Yehudah and his son Rebbi Yossi argue?

(d) One difference between them is whether, if he *did* perform Chalitzah, he invalidates the other brothers or not.
What is the other difference?

(a) What does Rav mean when he says that an Androginus is Chayav S'kilah from two places?

(b) How will Rav justify this in face of a Beraisa, where Rebbi Eliezer explicitly says that he is only Chayav be'Makom Zachrus, but not be'Makom Nakvus?

(c) bar Hamduri explained to Rava that Rebbi Sima'i's source was the Pasuk in Acharei-Mos "ve'es Zachar Lo Sishkav Mishkevei Ishah".
How did he derive it from there?

(d) How do the Rabbanan (Rebbi Eliezer) counter that D'rashah from the same Pasuk?

(a) What do the Rabbanan learn from ...

1. ... "*ve'es* Zachar ... "?
2. ... "Mishkevei *Ishah*?

(b) In which regard does Rebbi Eliezer agree that an Androginus does not have the Din of a Vaday Zachar?

(c) What is the reason for that?

(a) 'ha'Nirva, ve'ha'Muktzah, ve'ha'Ne'evad, ve'ha'Esnan, u'M'chir, ve'Tumtum ve'Androginus Metam'in Begadim a'Beis ha'B'li'ah'.
What is this Beraisa talking about?

(b) What does 'Metam'in a'Beis ha'B'li'ah' mean?

(c) On what grounds does Rebbi Eliezer differentiate between Kodshim of animals and Kodshim of birds with regard to Tumtum and Androginus? Why are the latter Kodesh, and the former, not?

(d) What is the difference between an animal that is a Muktzah and one that is a Ne'evad?

(a) Rav Nachman bar Yitzchak brings a further proof (for our interpretation of Rebbi Eliezer) from a Mishnah in Temurah.
What, according to Rebbi Eliezer, do Kil'ayim, Tereifah, Yotzei Dofen, Tumtum and Androginus have in common?

(b) How does Shmuel explain ...

1. ... 'Lo Kedoshin'?
2. ... 've'Lo Makdishin'?

(c) Seeing as the above Pesulim cannot become Kadosh, what is the point in telling us that they cannot make a Temurah? Is this not obvious?

(d) Which category of P'sul would become Kadosh if it was declared a Temurah even though it would not, if it was declared Kadosh initially?

(a) What happens to any of the above if one *does* declare them Hekdesh? Which category of Hekdesh will take effect?

(b) What would happen if someone declared Hekdesh an animal that was a Rovei'a or a Nirva, a Muktzah or a Ne'evad, an Esnan or a M'chir Kelev?

(c) And what happens to Tereifah Kodshim?

(a) When Rebbi went to learn Torah by Rebbi Elazar ben Shamua, he describes how Rebbi Elazar's Talmidim surrounded him like a rooster of Beis Buki'ah, and only permitted him to learn one thing.
What did he mean by a rooster of Beis Buki'ah?

(b) What is the one thing that they permitted him to learn?

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