The decline of the generations in wisdom and righteousness [nitkatnu hadorot]: Shabbat 112b; Eruvin 53a
Later generations surpassing earlier generations in Torah knowledge: Berachot 20a
Moses learned from Gd. Moses then taught it to Aharon, and Aharon sat by his side. Moses then taught it to Aharon's two sons, who then sat by their side. Moses then taught it to the elders. Moses then left, and Aharon taught it to the others. Aharon left, and his sons taught it to the others. The sons left, and the elders taught it to each other. This way, each learned four times. They learned from each other to give respect to Aharon and to his sons, but they had to learn from Moses because his communication from Gd helped: Eruvin 54
Three thousand laws were forgotten during the mourning for Moses. The people asked Joshua to ask Gd to re-teach them, but he refused because the Torah is "not in Heaven [Lo BaShamayim Hi]." Samuel and Pinchas refused, too, arguing that a prophet is not permitted to institute anything new: Temurah 15b-16a
When Moses was dying, he told Joshua to ask any remaining questions. Joshua responded that, as it is written in the Torah, he had never left Moses' side. Immediately, Joshua forgot 300 laws, and 700 uncertainties developed in his mind. The people wanted to kill Joshua. Gd said to him, "It would not be possible to teach these laws to you; distract the people with war, instead.": Temurah 16a
Whether the Jews will ever forget the Torah: Shabbat 138b-139a
Not everyone who lived in the time of the Sages of the Mishnah was such a Sage: Shabbat 144b
When did disagreements and debates regarding Torah begin: Temurah 15b-16a
The method and order of the construction of the Mishnah: Rashi Bava Metzia 33b "Bi'Yimei"
Traditions from the Men of the Great Assembly: Megillah 10b
Each side in a debate is stating the Torah of the Living Gd [Elu v'Elu Divrei Elokim Chayyim]: Gittin 6b
A Reference to the group who "weighed" opinions "before the Sages" [Machri'in lifnei Chachamim]: Kiddushin 24b
The group entitled "Eshkol," "People with everything - Torah, awe of Heaven, and Generosity," who could learn Torah like Moshe did: Temurah 15b
The group entitled "Sofrim," [lit. Scribes] who counted ["lispor"] the words, letters and verses of the Torah, and kept track of the proper writing of Torah Scrolls: Kiddushin 30a-b [see Tos. IV]
What was transmitted in the reading of the Torah by Ezra and Co. to the people: Megillah 3a
Which elements necessary to the reading of the Written Torah are part of it, and which were transmitted separately: Nedarim 37b
Only Prophecies which were relevant for the generations, were canonized: Megillah 14a
There is no Study Hall without creative learning: Chagigah 3a
Use of the Talmudic term "Nakitinan" refers to a tradition which was taught as a custom from our elders: Rashi Eruvin 5a s.v. veHaAmar Rav Nachman - but see Gittin 56b?
Rav Pappa commenting, "Were we to be so specific in our teaching [as to include that detail], we would never be able to teach anything, at all!": Eruvin 48a
Citing a legal statement which R' Yehoshua ben Levi made without explanation, and commenting, "This is prophecy!" [Rashi - And R' Yehoshua ben Levi wouldn't have said it without a tradition from his elders]: Eruvin 60b
Rav Nachman was asked a question, and he gave his own answer as well as the different answer of the students of Shemuel: Eruvin 70b
Whether a voice from heaven [bat kol] can teach Torah, providing a legal ruling: Bava Metzia 59b R' Oshia as the compiler of the baraitot: Bava Metzia 62b-63a Rabbi Akiva replying to Rabbi Yehoshua: If your halachic statement is a received tradition, I accept it. If it is a result of "kal vachomer" logical deduction, though, then I can refute it thus: Keritot 15b
Alteration of classic texts
Concluding that a Mishnah has a mistake in it ["Teni...," for example]: Eruvin 19b, 69a; Temurah 25a; Keritot 17a, 25a
Concluding that a Braita has a mistake in it ["Mashbashta," for example]: Keritot 28a
Resolving a problem by saying that there were words missing from a problematic Mishnah or Baraita [Chisurei Mechsira; Eima]: Berachot 13b, 15b; Shabbat 102a, 120b, 149b; Eruvin 30a, 34b-35a, 38b, 42a, 61a, 68b, 75a, 88b, 94a, 97a-b; Pesachim 10b, 13a, 37a; Rosh haShanah 15b; Yoma 83a; Succah 3a, 26b, 28b, 40a; Taanit 26b; Megilah 6b, 19b, 28b; Chagigah 2b, 7b; Ketuvot 10a; Nedarim 2b, 23b, 30b, 37a; Gittin 9b, 10b, 19b; Bava Kama 16a; Bava Metzia 7b, 82a; Menachot 50a; Temurah 11b, 28b; Keritot 28a
Resolving a problem by saying that part of the text must be erased [Sami MiKan, Ismiyyeih] from a Baraita: Pesachim 56b, 104a; Chagigah 6b; Zevachim 44a-b; Temurah 14a, 14b; Keritot 11a-b
Reversing the attributions cited in a Mishnah or Baraita, to resolve a conflict [Eipoch / Muchlefet haShitah]: Shabbat 143a; Eruvin 37b, 38b; Beitzah 3a-b; Temurah 27a-b
Debating which baraita to change when two baraitot conflict: Berachot 25b Rava rejects Abayye's answer because it changes words in a Talmudic text: Shabbat 122b; Pesachim 46a; Ketuvot 12a; Sotah 7b, 8b, 11a Rava rejects Rav Yehudah and Rabbah Bar Avuha's text-changing explanation of a Mishnah: Shabbat 134b Abayye rejects Rav Yehudah's Answer because it changes words: Pesachim 45b Rav Pappa rejects a text-changing answer of Rava: Pesachim 46a Shemuel rejects a text-changing answer of Rav: Eruvin 94b
Challenging an answer because it is inconsistent with a talmudic text: Pesachim 23a; Temurah 14b
Talmud rejects altering "LiSeter O LeChurvah" to "LiSeter DeChurvah": Ketuvot 13b
Claiming that a Baraita may be unreliable, if it opposes an interpretation of a Mishnah: Shabbat 121b, Pesachim 99b-100a
