Two more answers (altogether five) are brought to reconcile the contradiction between the braita and the Mishna in Ketubot 29a.

From where does Rabbi Yonatan ben Shaul learn that if one can neutralize the pursuer, one is not allowed to kill him? When one is pursuing another and either the pursuer, the pursued or the one trying to stop the pursuer causes damage - who is exempt from payment and who is liable to pay? Why?

What is the basis for the opinions of Rabbi Shimon bar Yochai and his son Rabbi Eliezer who add more cases to the list where one can kill one who is about to commit a certain transgression?

Rabbi Yochanan quotes Rabbi Shimon ben Yehotzadak saying that the rabbis sat in an attic in Lod and ruled that if one is threatened by death unless they transgress one of the commandments, they should transgress the commandment and not be killed, as the commandments were given to "live by them." However, there are three exceptions to the rule - idol worship, inappropriate sexual relations and murder (yehareg v'al yaavor). What is the source for the three exceptions? There are also certain circumstances in which one must give oneself over to be killed rather than transgress any commandment - if it is in public and if it is a time of religious persecution. What is the definition of public? How was Esther permitted to engage in relations with Achashverosh if it was public? Rava and Abaye each provide an answer.

Are Bnei Noach also commanded to give themselves over to be killed if asked to transgress one of the Noahide laws in public?