1)

(a)Sukah, Lulav and Shofar all fall under the category of 'Mitzvos Aseh she'ha'Zman Gerama. Which other two Mitzvos does the Tana list?

(b)On what basis is Tefilin considered 'Zman Gerama'?

(c)The Tana lists four 'Mitzvos Aseh she'Lo ha'Zman Gerama'. Three of them are Mezuzah, Ma'akeh (placing a parapet around one's roof) and Hashavas Aveidah. What is the fourth?

2)

(a)What Kashya do we ask from ...

1. ... Matzah, Simchah and Hakhel?

2. ... Talmud Torah, Piryah v'Rivyah and Pidyon ha'Ben?

(b)From where do we learn that women are ...

1. ... obligated to eat Matzah on Pesach (even though it is time-related)?

2. ... exempt from Piryah v'Rivyah (even though it is not)?

(c)What important principle does Rebbi Yochanan extrapolate from all this?

3)

(a)What does the Mishnah in Eruvin (in connection with Eruv Chatzeiros) say about water and salt?

(b)Which other two foods do we know to be not eligible?

(c)What do all these foods have in common that invalidates them from being used as an Eruv?

(d)So what have we now proved from the Sugya in Eruvin?

4)

(a)We learn that women are Patur from Mitzvos Aseh she'ha'Zman Gerama from a 'Mah Matzinu' from Tefilin. And from where do we learn that they are Patur from Tefilin?

(b)Based on the principle that when there is a Hekesh l'Chumra and a Hekesh l'Kula, we always Darshen l'Chumra, why do we not rather compare Tefilin to Mezuzah (in the first Parshah of the Shema, where they are juxtaposed)?

(c)Seeing as the Torah does not specifically obligate women to put up Mezuzos, why do we not exempt them on account of their being compared to Talmud-Torah (in the second Parshah of the Shema)?

(d)What problem do we have with the Derashah "ha'Ezrach", from which we learn that women are Patur from sitting in a Sukah?

5)

(a)In reply to the previous Kashya, Abaye explains that if not for "ha'Ezrach", we would have obligated women to sit in a Sukah, because the Torah writes in Emor "ba'Sukos Teishvu". What would we have learned from there?

(b)According to Rava, we would have obligated women to sit in the Sukah from a 'Gezeirah-Shavah'. Which 'Gezeirah-Shavah'?

34b----------------------------------------34b

6)

(a)What does the Mitzvah of 'Re'iyah' comprise?

(b)Seeing as it is time-related, why do we need the Pasuk "Zechurcha" (in Ki Sisa) to exempt women from performing it?

(c)We learn the exemption of women from time-related Mitzvos Aseh, from Tefilin. How does Abaye refute the Kashya that we should rather obligate them, from the Mitzvah of Simchah?

(d)How will Abaye explain the fact that a widow is also obligated in the Mitzvah of Simchah? What is the source for this?

7)

(a)Why can we not learn from the Mitzvah of Hakhel (where the Torah specifically incorporates women in the Mitzvah) that women should be obligated to fulfill 'Mitzvos Aseh she'ha'Zman Gerama'?

(b)Tefilin and Re'iyah, we explain, are not considered 'Shnei Kesuvim ha'Ba'im k'Echad', because both Pesukim are needed. Why would we not have exempted women from ...

1. ... Re'iyah with a 'Mah Matzinu' from Tefilin?

2. ... Tefilin with a 'Mah Matzinu' from Re'iyah?

(c)Had the Torah obligated women to perform the Mitzvah of Hakhel, why would we not have been able to extrapolate that they are also obligated in the Mitzvah of Matzah?

(d)Then why are Matzah and Hakhel considered 'Shnei Kesuvim ha'Ba'im k'Echad'? Let us say there too, that both Pesukim are necessary.

8)

(a)Is the principle 'Shnei Kesuvim ha'Ba'im k'Echad Ein Melamdin' unanimous?

(b)We learn women's obligation in Mitzvos Aseh she'Lo ha'Zman Gerama from Mora (see Tosfos DH 'Nashim Chayavos'). What is Mora?

(c)We do not rather learn from Talmud-Torah that women are Patur from such Mitzvos, because Talmud-Torah and Peru u'Rvu are considered 'Shnei Kesuvim ha'Ba'in k'Echad', though not according to Rebbi Yochanan ben Berokah. Why not? What does Rebbi Yochanan ben Berokah say?

(d)With which Mitzvah then, will Talmud-Torah finally combine to render it 'Shnei Kesuvim ha'Ba'im k'Echad'?