Clarification: The Yerushalmi establishes all these Shi'urim, after the woman has untied her petticoat.

Implied Question: The reason that the Beraisa mentions ben Azai before Rebbi Akiva, even though Rebbi Akiva was his Rebbe ...

Source: As the Gemara says in Perek ha'Ro'eh (B'rachos, Daf 62.) 'ben Azai! To such an extent you were insolent towards your Rebbe!'

Answer: Is because roasting precedes eating.

Implied Question: And the reason that the Tana in the other Beraisa mentions him first ...

Answer: Is because it places the Shi'urin that have to do with the Kos together.

Question: But why did the Tana mention Rebbi Yishmael before Rebbi Eliezer and Rebbi Yehoshua?

Answer: Because he wants to place the Shi'urim of eating and drinking together.

Implied Question: The Gemara might just as well have asked 'If so, this is the same as ben Azai?'

Answer #1: Only it asks from the first name in the Beraisa.

Answer #2: Alternatively, it would have answered that the Shi'ur of ben Azai is to pour out the cup and to drink it.

Implied Question: The Gemara might just as well have asked that this is the same as Rebbi Yehudah ben Beseira?

Answer: Only once again, it asks from the first name in the Beraisa.

Implied Question: With regard to Chazaras Dekel the Gemara does not ask whether it is a big one or a small one ...

Answer: Since it knew that the Shi'ur is equivalent to the time it takes to pour out a cup of wine.

Implied Question: Nor does it ask whether the Shi'ur of roasting an egg is on a large fire or a small one.

Answer: Because the Gemara has already explained that it is equivalent to drinking a cup of wine.

Question: But why, regarding the Shi'ur of Hakafas Dekel, the Gemara does not ask whether it is a big one or a small one.

Question #1: According to Rashi, who explains that whoever transgresses the words of the Chachamim is Chayav Misah, why does the Tana mention specifically washing the hands, why not any other enactment of the Chachamim?

Question #2: Furthermore, the Gemara here rules that his punishment is Misah, whereas in Perek Bameh Ishah (Shabbos, Daf 62:) the Gemara gives his punishment as poverty, as the Gemara says 'Three things lead a person to poverty - Someone who treats washing the hands with scorn.

Question #2 (cont.): And in Perek Osin Pasin (Eruvin, Daf 21:) the Gemara cites an episode where Rebbi Akiva, who was incarcerated ... stated 'What shall I do? My colleagues declared that one is Chayav Misah'.

Answer: One therefore needs to explain that someone who constantly treats it scornfully is punishable by dying through poverty, which is worse than death by snake-bite.

Observation: And 'Uprooted from the world', to which the Gemara in Succah (Daf 45:) and in Sanhedrin (Daf 63.) sentences someone who is guilty of combining the Name of Hash-m with something else ...

Observation: And in Perek Konem Yayin, someone who makes personal use of the crown of Torah ...

Conclusion: Refers not to death via poverty, but a sudden death or a horrible one.

Precedent: The Gemara also says in the first Perek of Chagigah (Daf 9:) that 'Anyone who has relations with a married woman and forbids her on her husband is driven out of the world (to Come).

Question: In Perrek ha'Zahav (Bava Metzi'a, Daf 59.) the Gemara says that 'Someone who has relations with a married woman, is punishable by death via strangulation, but he receives a portion in the World to Come'?

Answer: The Gemara there speaks where he did Teshuvah.

Support: And this is also implied in the second Perek of Yevamos (Daf 22:) that as long as one has not fathered a Mamzer, one is subject to Teshuvah.

Clarification: And Teshuvah is specifically together with suffering

Source: For so the Gemara says in Perek Cheilek (Sanhedrin, Daf 107.), that when David ha'Melech said 'To such an extent have I been driven out the World to Come, Hash-m replied 'Accept upon yourself suffering!'

Answer (cont.): And Chenek too, is akin to suffering together with Teshuvah, seeing as whoever is killed at the hand of Beis-Din is made to confess.

Conclusion: And when the Tana says 'driven out of the world', he means with his sin still intact, since adultery with a married woman when one forbids her on her husband is as stringent as incest with a sister, where one fathers a Mamzer. Riva.

Alternative: Alternatively, if he did not suffer, one is driven out of the world (even if one did Teshuvah).