(a) What is the problem with the Pasuk in Metzora "Kol ha'Noge'a be'Chol asher Yih'yeh Sachtav", as it stands? What do we learn from the Pasuk there "ve'Ish asher Yiga be'Mishkavo"?

(b) So how to we 'amend' the Pasuk to read?

(c) How do we therefore interpret the Torah's ruling "Yitma ad ha'Erev")?

(d) Based on the continuation of the Pasuk (regarding someone who carries the Mishkav or Moshav of a Zav) "ve'ha'Nosei Osam Yechabes Begadav ... ", what does 'Nitko ha'Kasuv mi'Tum'ah Chamurah' mean?

(e) How do we learn it from there?

(a) We challenge our interpretation of "Yitma ad ha'Erev" however, based on the very continuation of the Pasuk that we just quoted. How do we suggest relearning 'Nitko ha'Kasuv ... ' in light of it?

(b) What do we conclude, based on the Lashon "Yitma ad ha'Erev"?

(c) What does the Beraisa learn from the Pasuk there (in connection with a Bo'el Nidah) ...

1. ... "Yitma Shiv'as Yamim"? What would we otherwise have thought?

2. ... "u'Sehi Nidasah alav"?

3. ... "ve'Chol ha'Mishkav asher Yishkav alav ha'Zav Yitma"?

(d) What did Rav Asi answer when Rav Acha'i suggested that perhaps the previous D'rashah precludes only the clothes that he is wearing, but not Adam and Begadim (should he touch either of them)?

(a) Based on the Pasuk "u'Sehi Nidasah alav ve'Tamei Shiv'as Yamim, ve'Chol ha'Mishkav asher Yishkav alav Yitma", we ask that "u'Sehi Nidasah alav" and "ve'Chol ha'Mishkav ... " ought to be a 'K'lal u'P'rat'. What if it was?

(b) How does Abaye answer the Kashya? Why can it not serve as a 'K'lal u'P'rat'?

(c) What does Rava answer (even assuming that that this would be considered a Klal u'Perat)?

(a) What does Rebbi Ya'akov mean when he suggests that, based on the Hekesh between the Bo'el Nidah and the Nidah ("u'Sehi Nidasah alav'), we should Darshen it le'Kula?

(b) Rava refutes this suggestion however, due to the word "alav". What does "alav" imply?

(a) How does Rebbi Yitzchak Magdela'ah establish our Mishnah 'Mipnei she'Hein Bo'alei Nidos'. Since when are all the Kutim Bo'alei Nidos?

(b) Why did Rebbi Meir show surprise at the initial statement in our Mishnah 've'Hein Yoshvos al Kol Dam ve'Dam'?

(c) So how does he explain it?

(d) Others (Yesh Omrim) explain that the Kutim tended to count the day on which the sightings terminated. What do they mean by that?

(e) What is the basis of this Kula?

(a) What problem does Rami bar Chama have with the opinion of Yesh Omrim?

(b) Rava attempt to resolve the problem, based on the Din of a Zav who sees Shichvas-Zera. What is the Din in such a case?

(c) What does Rava now try to prove from there?

(d) How do we counter ...

1. ... Rava's proof?

2. ... the Kashya that it is rather pushed to explain the Pasuk in this way?

(a) Rami bar Chama asked whether a Zavah who is Poletes Shichvas-Zera discounts that day or not. The one side of the She'eilah is that she is after all, Tamei because she saw Zera. What is the other side?

(b) Rava queries the She'eilah, because it is not practical. What would be the problem if she were to negate ...

1. ... all seven days

2. ... one day?

(c) How do we counter Rava's Kashya? What do we learn from the Pasuk (in connection with Zav) "le'Taharaso"?

(d) How do we therefore answer both Kashyos"?

(a) What did that old woman tell Rav Papa when he arrived in Tav'ach and began inquiring whether there was a Talmid-Chacham that he could visit?

(b) What was his reaction to the old woman's words?

(c) What did Rav Shmuel prepare in honor of Rav Papa, when the latter arrived at his house?

(d) He also queried our Mishnah 've'Ein Sorfin aleihen es ha'Terumah Mipnei Tum'as Safek', from a Mishnah in Taharos. What does the Tana there say about Safek Bigdei Am ha'Aretz?

(a) On what grounds did Rav Shmuel refute Rav Papa's answer, that our Mishnah is speaking about a Kuti Chaver?

(b) What was Rav Papa's reaction to Rav Shmuel's disproof?

(c) So he went to Rav Shimi bar Ashi, who asked him why he did not establish our Mishnah by a Kuti who had Toveled before treading on the garment of a Chaver which touched the Terumah, thereby eliminating the problem of Tum'as Am-ha'Aretz. Why is there no problem regarding Bo'el Nidah?

(d) And how do we circumvent the problem of 'Bigdei Am ha'Aretz Medras li'Perushim' (which would have rendered the Chaver's garments Vaday Tamei)?

(a) What does our Tana Kama say about the daughters of Tzedokim who ...

1. ... follow in the footsteps of their parents?

2. ... have separated from the ways of their parents to go in way of Yisrael?

(b) What does Rebbi Yossi say regarding the daughters of Tzedokim S'tam?

(c) They asked what the Din of B'nos Tzedokim will be in the case of Stam, according to the Tana Kama. How do we reject the proof from the Reisha of our Mishnah, that they have the Din of Kutiyos if they follow in the footsteps of their parents, implying that S'tam, they do not?

(d) So what do we learn from the Reisha of our Mishnah?

(a) How do we finally resolve our She'eilah from Rebbi Yossi?

(b) What happened to a Kohen Gadol when he was once speaking to a Tzedoki in the market-place?

(c) What was the Kohen Gadol's reaction to that? To whom did he turn for clarification?

(d) What did she tell him?

(a) What did Rebbi Yossi attest in connection with the wives of the Tzedokim?

(b) Why was he not worried about the one Tzedoki woman who lived in his vicinity, and who did not show her blood to a Chacham? Why did he not at least treat her as a minority?

(c) What problem do we have with the fact that the Tana presents a case of a Tzedoki? Why ought the Kohen Gadol to have been Tamei even if the person with whom he was speaking had not been a member of that sect?

(d) On what grounds does Rava refute Abaye's answer, that the Beraisa is talking about a Tzedoki Chaver?

(a) So how does Rava establish the Beraisa? Why would there have been no problem had the man concerned not been a Tzedoki?

(b) What do we learn from the Pasuk in Shoftim "va'Ye'esof Kol Ish Yisrael el ha'Ir ke'Ish Echad Chaverim"?