Rabin brought the Torah of Rabbi Yochanan in Israel to Babylonia to establish the difference between a false oath, not keeping one's word, and swearing in vain (with 3 different verses in the Torah that establish the prohibition). Plus, every negative commandment that has an action - gets lashes. But if there's no action, no lashes -- except for the exceptions, where lashes would be incurred. Also, establishing the views of the sages with regard to the unspecified statements - and what they mean in terms of amounts, and so on. For example: if a minute amount of food is prohibited, does it incur a sacrifice? In part, it's contingent on establishing the definitions - what is the minimum amount for eating to count as eating?

Starting chapter 3 with a Mishnah - and the new topic of uttering oaths. Plus, the question of taking oaths, and getting tripped up by them. Something that is obvious that it's impossible... maybe could have ben done better. Note: Oaths of utterance, oaths that are explicit in the verses, and the "before/after" factor.... If someone takes an oath not to eat - a certain amount, or any amount, a small amount would or would not make him liable, depending on whose view. Plus, anything one might uttered, if uttered in that way, can be held in abeyance. Plus, determining the "right" language to use can truly matter. Also, the difference between a false oath and one taken in vein - and how the two versions of the Ten Commandments in the Torah each contains one version. Were they uttered at the same like the versions about Shabbat?

Finishing chapter 2! If there are 2 paths, one with a known source of impurity and the other ostensibly pure, and you don't know which is which, and he walked both paths, he was definitely impure, but it's not known when he became impure. But what if he forgot where he walked? How does he track when he became impure? Also, what about a person who did the same transgression where it entails a sin-offering, for example, and he did it again, and isn't sure about what h remembered and what he forgot. With a clear dispute among Amoraim.

The case of a couple who are engaged in sexual intercourse when she realizes she has begun menstruating -- which makes their intimacy a violation of niddah. The question, of course, is what are they to do? With extenuating factors in whether the man is a Torah scholar, for example. Also, some aggadata on the daf: the consequences - on a metaphysical level - if the couple don't separate. And if a couple takes caution with regard to to the time when she expects to start menstruating, they'll be rewarded as a positive consequence.

One who discovers that he is impure after entering the Beit HaMikdash needs to depart as quickly and/or directly as possible. But what if he used the shortest route, but took a long time to walk it (or a long route quickly)? Also, one who enters a home that is impure because of tzara'at, that same person stays pure - if he walks in differently from normal. Plus, the kohen's check of the house for tzara'at. Also, the positive mitzvah that is included in the sum total for which one is not liable.

More on adding to the city of Jerusalem or the Temple courtyard - where Rav Nachman says one of the factors listed in the mishnah is necessary (as compared to all of them). With the question of lasting sanctification or resanctification, in the time of Ezra and Nechemiah's return to Zion. Note differences between the First Temple and the Second Temple. Also, the question of shifts in status (in terms of impurity upon entry, or thereafter) between the Mishkan (Tabernacle) and the Mikdash (Temple).

Sourcing the process of adding to the city of Jerusalem and/or the Temple's courtyard -- in verses. With discussion of whether Moshe's sanctification of Temple vessels lasted for the generations or whether they needed new anointing... and what implications are there (if any) from the vessels to the area? Also, the song to accompany the expansion of Jerusalem or the Temple courtyard - also, from the verses. Plus, the question of using verses as prayer, but not incantation.

The end of chapter 1! Does the goat that is sent to "Azazel" atone for kohanim? Unclear, but they have other means of atonement. Plus, the dispute between Rabbi Yehudah and Rabbi Shimon on atonement. And, with the new chapter, a long mishnah, beginning with the case of a person who touches an impure thing and then enters the holy (or handles the holy foods) - but inadvertently (namely, the transgression is "hidden from him" - the consequences depend on the particulars. And the mishnah continues with many cases, with details about purity -- including extending the size of Jerusalem or the courtyard of the Temple. Plus, the case of where the action is known, but not the impurity (specifically in the case of a sheretz -- creepy-crawly).

On Yom Kippur atoning for sin, regardless of a person's regret. With a dive into Rabbi Yehudah vs. Rebbe (Rabbi Yehudah HaNasi), as to the extent of the atonement and what happens with unrepented sins. And which view underlies or agrees with the mishnah? Also, the sacrifices atone - but only with repentance, so isn't that going to be the case with Yom Kippur too? But even if Yom Kippur does atone without teshuvah, what happens if the thing to atone for is the violation of Yom Kippur itself?

What can be done with an animal designated for offering that is no longer needed for whatever reason (that does not include a blemish to the animal)? For example, if the owner (the one who sinned) died...so he can't carry out the plan for atonement? Several possible solutions are considered. Also, going back to the atonement of Yom Kippur and all the kinds of transgressions it applies to. Including, it seems, sins for which a person did not repent! (as long as the sinner isn't denying God's existence)