(a) On what grounds do we reject the Beraisa's initial statement that there were twenty-four group in Eretz Yisrael and twelve in Yericho?

(b) How do we therefore emend it?

(c) How were the groups actually divided between the two?

(d) What role did the half-group in Yericho play?

(a) The Ma'amados in Yerushalayim comprised Kohanim and Leviyim, as well as Yisraelim. What does Rav Yehudah Amar Shmuel say, if at any time, there were no Kohanim or Leviyim?

(b) Why does Rav Yehudah omit the instruments mentioned by the Beraisa?

(a) According to Rav Chama bar Guriah Amar Rav, Moshe instituted eight Mishmaros. How many Mishmaros were there from Elazar, and how many from Isamar?

(b) How many Mishmaros did Shmuel ha'Navi add to that?

(c) Who later changed it to twenty-four?

(d) Then why does the Beraisa say that Shmuel and David instituted twenty-four?

(a) We ask on Rav from a Beraisa, which specifically states that Moshe instituted sixteen Mishmaros, eight from Elazar and eight from Isamar. Why did David and Shmuel then change it to twenty-four?

(b) How many were there from Elazar and how many from Isamar?

(c) The Pasuk in Divrei ha'Yamim explicitly says that there were ultimately sixteen Mishmaros from Elazar and eight from Isamar. What do we learn from the Pasuk there "Beis Av Echad Achuz l'Elazar v'*Achuz Achuz* l'Isamar"?

(d) How does Rav Chama bar Guriah Amar Rav reconcile his opinion with the Beraisa?

(a) What is the significance of Yedayah, Charim, Pashchur and Imar?

(b) What is the problem with 'Pashchur'?

(c) The prophets divided them into twenty-four groups. How did they do that?

(d) What would have happened subsequently, if 'Yehoyariv' had arrived from Bavel? Who was 'Yehoyariv'?

(a) We learned in our Mishnah that the Ma'amados would Lein from Ma'aseh Bereishis. Why is that?

(b) What did Avraham mean when he asked Hash-m in Lech Lecha "ba'Mah Eida Ki Irashenah"?

(c) What was Hash-m's reply?

(d) What would protect Yisrael when there was no Beis Hamikdash (and no Korbanos)?

(a) The Beraisa says that the men of the Mishmar would Daven for the Korbanos of their brothers to be accepted in goodwill. What did the men of the Ma'amad do?

(b) What does this Tana mean by ...

1. ... the men of the Mishmar?

2. ... the men of the Ma'amad?

(a) Why did the men of the Ma'amad fast ...

1. ... on Monday, on behalf of the people who were at sea, ?

2. ... on Tuesday, on behalf of desert travelers?

3. ... on Wednesday, on behalf of the babies (that they should not contract croup)?

4. ... on Thursday, on behalf of pregnant and feeding mothers?

(a) Why did the men of the Ma'amad not fast on Friday and Shabbos?

(b) They did not fast on Sunday, according to Rebbi Yochanan, because of the Notzrim. What does he mean by that?

(c) According to Rebbi Shmuel bar Nachmeni, they did not fast on Sunday because it is the third day of the creation. What does that mean?

(d) Resh Lakish gives a third reason for not fasting on Sunday. What is it?

(a) The Beraisa says that on Sunday, the men of the Ma'amad would call up to the Torah two people for the Parashah of 'Bereishis' and one for that of 'Yehi Raki'a'. What is the problem with this?

(b) Rav answers 'Doleg'. What does that mean?

(c) What does Shmuel say?

(a) On what grounds does ...

1. ... Rav object to Shmuel's ruling (of Posek)?

2. ... does Shmuel object to Rav's ruling (of Doleg)?

(b) Rebbi Chanina ha'Gadol reluctantly permitted Rebbi Chanina, the children's Rebbe, to stop in the middle of the Pasuk when teaching his pupils (but not otherwise). So how could Shmuel rule 'Posek'?

(c) According to the 'Yesh Omrim' in the Beraisa, if the Ba'al Koreh (mistakenly) Leined three out of five Pesukim in a Parashah and stopped (two short of the end), the next Oleh must conclude the Parashah and Lein at least three Pesukim into the next Parashah. Why is this necessary? Why do we not say 'Doleg' according to Rav, or 'Posek', according to Shmuel?