1)

(a)We just resolved the discrepancy in Rebbi Meir. How will we resolve the discrepancy in Rebbi Yehudah, who decrees Shogeg on account of Mezid by Isurim d'Oraisa, with his ruling permitting someone who planted a tree in Shevi'is to retain it?

(b)What did that man from Rebbi Yehudah's town reply to the man who called him a Ger,\ son of a Giyores?

2)

(a)What is the difference between the payment of someone who ate Terumah b'Shogeg and someone who ate it b'Mezid?

(b)From which Pasuk in Emor do we learn the former ruling?

(c)What does the Beraisa require someone who ate Terumah Teme'ah b'Shogeg to pay?

(d)In the event that he paid Chulin Temei'in, Sumchus in the name of Rebbi Meir rules 'b'Shogeg Tashlumav Tashlumin, b'Mezid Ein Tashlumav Tashlumin'. What do the Chachamim say?

3)

(a)Having already paid once, why, according to the Chachamim, is the one who ate Terumah b'Shogeg obligated to pay again?

(b)What problem do we have with Sumchus' ruling? Why does it appear senseless to penalize him?

(c)Rava (or Kadi) therefore amends the Beraisa. According to the new version, what does the sinner pay if he ate Terumah Te'me'ah (according to both Tana'im)?

(d)In which case do Rebbi Meir and the Rabanan then argue?

4)

(a)What does Rebbi Meir mean when he says 'be'Mezid Ein Tashlumav Tashlumin'?

(b)What is then the basis of the Machlokes between Rebbi Meir and the Chachamim?

(c)Why does Rebbi Meir not decree here Shogeg Atu Mezid like he does by Metamei, Medamei and Menasech?

5)

(a)We query Rebbi Meir from a Beraisa, which discusses the blood of a Korban that became Tamei and whose blood the Kohen sprinkled on the Mizbe'ach. Why, min ha'Torah, is the Korban Kosher?

(b)What distinction does the Tana now draw between there where the Kohen sprinkled the Tamei blood b'Mezid and there where he sprinkled it b'Shogeg?

(c)Why does Rebbi Meir (who does not dispute the Beraisa's ruling) not decree Shogeg Atu Mezid in this case?

(d)We give the same answer regarding the Mishnah in Terumos 'ha'Me'aser b'Shabbos b'Shogeg Yochal, b'Mezid Lo Yochal', and the Mishnah there 'ha'Matbil Kelim b'Shabbos, b'Shogeg Yishtamesh ba'Hem ... '. Which Isur did the sinner transgress in both of these cases?

54b----------------------------------------54b

6)

(a)We also query Rebbi Yehudah from his own ruling in a Beraisa, which discusses Perech-nuts of Orlah. Why are Perech-nuts of Orlah not Batel even in a thousand? What is the source for this ruling?

(b)What if they were break in half and fall into Heter by themselves?

(c)According to Rebbi Meir and Rebbi Yehudah, if the owner broke them, even b'Shogeg, and they fell into Heter, they would not become Batel. What does b'Shogeg mean?

(d)What do Rebbi Yosi and Rebbi Shimon say?

(e)Bearing in mind that Perech-nuts are not Batel mid'Rabanan, why does Rebbi Yehudah decree Shogeg on account of Mezid?

7)

(a)We now discuss a discrepancy in Rebbi Yosi (whom we just cited). What is the Shi'ur Bitul of Orlah and Kil'ei ha'Kerem?

(b)Why does the Mishnah then forbid picking the fruit from a sapling of Orlah or Kil'ei ha'Kerem that became mixed up with other saplings (even though there is two hundred times as much fruit on the other trees)?

(c)On what condition does the Tana Kama permit fruit that is subsequently picked from it (b'Di'eved)? Why is it Batel?

(d)Rebbi Yosi is more lenient than the Tana Kama. What does he say?

8)

(a)How does Rava reconcile Rebbi Yosi here, who is lenient even b'Mezid, with Rebbi Yosi in the Beraisa of Perech-nuts, who said 'be'Mezid Lo Ya'alu'?

(b)What did Ravin Amar Rebbi Yochanan say about this?

9)

(a)What does our Mishnah say about Kohanim who render someone's Korban, Pigul?

(b)What does the Beraisa say about someone who is working with his friend in Taharos or Kodshei Mizbe'ach, and who then informs him that the Taharos ...

1. ... became Tamei or the Kodshim Pigul?

2. ... with which he worked on an earlier occasion became Tamei, or the Kodshim, Pigul?

10)

(a)According to Abaye, the difference between the Reisha and the Seifa is the fact that the latter is no longer 'be'Yado'. What does Rava say? In which point does he disagree with Abaye?

(b)Rebbi Ami initially thought like Abaye, until Rebbi Yochanan spoke to him. What did Rebbi Yochanan quoting Rebbi Yosi say to him?

(c)What source did Rebbi Yitzchak bar Bisna cite for this?

(d)How does that prove Abaye wrong?

11)

(a)We refute the proof from the Pasuk in Acharei-Mos (regarding the Avodah on Yom-Kippur) "v'Chol Adam Lo Yiheyeh b'Ohel Mo'ed", in spite of which he is believed to say that he was Mefagel one of the Korbanos, by suggesting that perhaps they heard him annuncing the Pigul. On what grounds do we reject this counter-proof?

(b)How do we finally reinstate the counter-proof? What is the Pishpesh?

12)

(a)What did Rebbi Ami ...

1. ... ask the Sofer who claimed that he had failed to write the Holy Names in the Sefer-Torah that he had written for so-and-so, Lishman?

2. ... subsequently rule when the Sofer replied that the Sefer was already in the hands of the purchaser?

3. ... reply to Rebbi Yirmeyahu, who asked on what basis he should lose the remuneration for the entire Sefer, and not just for the Names?

(b)Why can one not simply overwrite the Names of Hash-m to render the Sefer-Torah Kosher?

(c)This is based on a Machlokes in a Beraisa, in which Rebbi Yehudah and the Chachamim argue over someone who wrote Yehudah (but omitted the 'Vav') when he should have written Hash-m's Name. What ...

1. ... does Rebbi Yehudah say there?

2. ... do the Chachamim say?

(d)We conclude however, that Rebbi Ami's ruling might even comply with the opinion of Rebbi Yehudah? Why is our case worse than that of the Beraisa?

13)

(a)What did Rebbi Avahu rule when a Sofer claimed that in the course of preparing the Sefer-Torah that he had written for so-and-so, he had not made the Gevilin (the parchment) Lishman?

(b)Would Rebbi Ami agree with Rebbi Avahu's ruling?