(a) What is 'Sak' made of?

(b) What does the Beraisa mean, when it writes 'Mosaf Sak al ha'Beged, she'Tamei Mishum Arig'? Is a garment not also woven?

(c) Who generally wore clothes made of goats' hair?

(a) What do we learn from "O Sak" written in Vayikra - in connection with Tum'as Sheretz?

(b) Why are ropes and cords made of goats' hair not subject to Tum'ah - like Kilkeli and Chavak?

(a) Why do we need the 'Gezeirah Shavah' of "Beged ve'Or" "Beged ve'Or" from Tum'as Sheretz, to teach us that ropes and cords made of goats' hair are not subject to Tum'as Meis? Why can we not learn this from a 'Binyan Av' from Tum'as Sheretz?

(b) In what way is Tum'as Meis more stringent than Tum'as Sheretz?

(c) Since we just used "O Sak" to include Kilkeli and Chavak in the Din of Tum'as Sheretz, how can we then go on to use the same word to include in the Din of Tum'ah, things made of a horse's or a cow's tail?

(d) Why can we not apply this Chumra to Tum'as Mes with a 'Kal va'Chomer' or a 'Binyan Av' from Tum'as Sheretz? Why do we need the 'Gezeirah Shavah' of "Beged ve'Or"?

(a) Why must "Beged ve'Or" be Mufneh (superfluous)? Why could we not otherwise learn Tum'as Mes from the Chumros of Tum'as Sheretz?

(b) Why indeed, is "Beged ve'Or" by Sheretz superfluous?

(c) And according to the Tana who requires both sides of a Gezeirah Shavah to be superfluous, how is "Beged ve'Or" superfluous by Tum'as Mes?

(a) Among the booty brought back by the soldiers from the battle with Midyan, were the Agil and the Kumaz. What was the 'Kumaz', and why does Unkelus translate it as 'Gichuch'?

(b) Why was Moshe initially angry with the officers (see Agados Maharsha), and what did he ask them after they replied that none of the soldiers had sinned?

(c) Why did they need a Kaparah"?

(d) What do we learn from the fact that the Torah lists the outer ornaments together with the inner ones?

(a) Why does the Mishnah need to inform us that a woman may go out even with strands of hair taken ...

1. ... from her friend?

2. ... from an animal?

(b) Why may an old woman not go out with strands of hair taken from a young one?

(c) Why does the Mishnah then need to inform us that a young woman is also not permitted to go out with the strands of an old one? Is that not obvious?

(a) A woman is permitted to go out wearing a head-band or a head-scarf, provided they are tied to a Kevul or to a Pei'ah Nochris. What is ...

1. ... a Kevul?

2. ... a Pei'ah Nochris?

(b) Is she permitted to wear them ...

1. ... in the street?

2. ... in the courtyard?

(c) Under certain circumstances, a woman is permitted to go out with a pepper or a grain of salt in her mouth. May she return it, if it falls out?

(d) Everyone agrees that a woman is permitted to go out with a detachable false tooth taken from someone else. Rebbi even permits her to go out with a golden tooth. What do the Rabbanan say?

(a) According to Rav, how do we reconcile the fact that a woman is forbidden to wear her ornaments in the courtyard, with the fact that they are not Muktzah, and she is permitted to walk around with them in her hand?

(b) What are the two exceptions, and why is that?

(c) What is the opinion of Rav Anani bar Sason in this matter?

(d) What does Rav Anani bar Sason do with our Mishnah, which permits only a Kevul and a Pei'ah Nochris to be worn in the Chatzer?

(a) How did the early Zekeinim interpret the Pasuk in Vayikra "ve'ha'Davah be'Nidasah"?

(b) On what grounds did Rebbi Akiva reject that explanation?

(c) So how does he interpret it?