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1)

(a) We query Rav Yehudah Amar Shmuel's statement permitting Cheilev that is covered by Basar, from another statement of Rav Yehudah Amar Shmuel.
What does Rebbi Aba Amar Rav Yehudah Amar Shmuel say about the Cheilev under the loins (which is actually the top section of the Cheilev which he just declared Mutar)?

(b) Abaye reconcile this with the previous statement by pointing out that 'Beheimah be'Chayehah Piruki Mifreka'.
What does he mean by that?

(c) And he quotes Rebbi Yochanan as his source.
What did Rebbi Yochanan say?

(a) What does Rebbi Aba Amar ... Shmuel say about the Cheilev on the Messes and the Beis ha'Kosos?

(b) How does the Torah refer to it?

(c) And what does he say about the Cheilev on the 'K'libusta' (a small bone above the hip-bone, which is joined to the vertibrae that form the tail)?

(d) How does the Torah refer to it?

(a) What objection did Rav Safra raise when Rebbi Aba ... Amar Shmuel further forbade the sinews in the shoulders?

(b) On what grounds did Rava uphold Rebbi Aba's ruling?

(c) Under what conditions will they therefore be permitted?

(d) Rav Safra refers to Rebbi Aba as 'Moshe', as does Rava to Rav Safra.
What does that mean?

(a) What is the significance of the Shi'ur of an Amah that Rav Yehudah Amar Shmuel gives, in connection with the beginning of the intestines?

(b) This Cheilev is also known as 'Cheilev she'al ha'Dakin'.
Why is it important to know that?

(a) What does Rav Yehudah say about the sinews that branch out from the Ukatz (the tail-bone, also known as the sinews of the flanks)?

(b) If three sinews branch out from the right (i.e. nearer the tail), how many branch out from the left?

(c) If the three sinews eventually merge into two, what happens to the two?

(d) What are the ramifications of this statement?

(e) Under which circumstances will this not be necessary?

(a) How many sinews does Abaye (or Rav Yehudah) list?

(b) If the sinews of the spleen, the flanks and the kidneys are forbidden because they contain Cheilev, why are those in the forelegs and in the jaw forbidden?

(c) What difference does it make why they are forbidden?

(d) Why does Abaye not include the blood-vessels (the jugular veins) in the neck?

(a) How many membranes does Rav Kahana (or Rav Yehudah) list that are not Kasher?

(b) What distinction does he draw between those of the spleen, the flanks and the kidneys on the one hand, and of the Beitzim of a male and the brain, on the other?

(a) What did Levi b'rei de'Rav Huna bar Chiya instruct Rav Yehudah bar Oshaya to do, when the latter, in the process of peeling a spleen for him, peeled only the thick part where it is joined to the Keres and the Cheilev?

(b) What did Levi's father, quoting his (Levi's) maternal grandfather (Rebbi Yirmiyah bar Aba) comment when he came in and saw this?

(c) Levi refuted this however, on the basis of a statement by Rav Hamnuna.
What did Rav Hamnuna, quoting a Beraisa, say about the membrane that covers the spleen?

(d) Why can he not have been referring to the membrane that covers the thick part of the spleen?

(e) What did Levi b'rei de'Rav Huna bar Chiya's father have to say to that?

(a) What does the Beraisa quoted by Rav Hamnuna, say about the membrane that covers the kidneys?

(b) What is the Beraisa 'Ein Chayavin Alav' referring to?

(c) How do we reconcile this with the Beraisa which rules that one is Chayav for ...

1. ... the Cheilev of the spleen?
2. ... the Cheilev of the kidneys?

10)

(a) Rav Ami and Rav Asi argue over Bei'i de'Chashilta.
What is their Machlokes? What are 'Bei'i de'Chashilta'?

(b) If the one considers them Eiver min ha'Chai, because once wounded, they do not heal, what is the reason of the other?

(c) How does ...

1. ... the first opinion explain the fact that they do not decompose?
2. ... the second opinion explain why they do not heal?

(d) If Rebbi Yochanan conformed with the opinion that permits them, why did he instruct Rav Sh'man bar Aba not to eat them?

(a) Mar bar Rav Ashi permitted the Beitzim of kid-goats without peeling off the membrane, up to thirty days after their birth.
Why is that?

(b) Is this ruling confined to kid-goats?

(c) Under which circumstances are the Beitzim permitted even after that?

(d) How can one tell whether the Beitzim contain Zera or not?

(a) Rav Acha and Ravina argue over 'Umtzi, Bei'i u'Mizreki' (raw meat, Beitzei Zachar and the sinews of the shoulder) which will be discussed shortly.
What is generally the pattern (with regard to the opinions and how we rule), whenever these two Amora'im dispute?

(b) What is different in this case?

(c) What do we say about a piece of raw meat which turned red ...

1. ... with regard to cooking?
2. ... and they suspended over the fire on a spit-rod?

(a) In which case, do Ravina and Rav Acha then argue?

(b) Rav Acha explains that the heat of the coal draws out the blood.
What does Ravina say?

(c) In which case do they argue in respect of 'Bei'i and Mizreki'?

(a) And what do we say about the head of an animal that one places on top of ashes, whilst removing the hair? In which case is it ...

1. ... permitted?
2. ... forbidden?

(b) What will be the Din if one places it on its nostrils?

(c) We have already discussed the inner and the outer Gidin earlier.
What does Rav Yehudah Amar Shmuel say about ...

1. ... the inner Gid, which he describes as being close to the bone?
2. ... the outer Gid, which, he says, is close to the flesh?

(d) How do we reconcile this with the Beraisa, which describes ...

1. ... the inner Gid as being close to the flesh?
2. ... the outer Gid, as being close to the bone?

(a) Rav Yehudah gives the Shi'ur Chashivus of Cheilev that one discovers after the Shochet (who used to be responsible for the Nike [poring] as well) has declared it Kasher, as the size of a barley.
What does Rebbi Yochanan say?

(b) How does Rav Papa reconcile the two opinions, by drawing a distinction between two different punishments?

(c) What did Mar Zutra say to reconcile the two opinions?

(d) Like whom is the Halachah?

(a) What did Rav Nachman mean when, objecting to Rebbi Chiya bar Rabah Amar Rebbi Yochanan's statement (regarding Rebbi Meir in our Mishnah 'Ein Ne'emanim Lomar ... ') 'Chazru Lomar Ne'emanim', he asked 'Achshar Dara'?

(b) How do we refute Rav Nachman's objection? Why did they change their minds from 'Ein Ne'emanim' to 'Ne'emanim'?

(c) Others learn Rebbi Chiya bar Aba's statement with regard to the Chachamim, who say 'Ne'emanim Alav ... '.
What did Rebbi Chiya bar Aba Amar Rebbi Yochanan then say?

(d) Bearing in mind our original Kashya 'Achshar Dara?', how will we explain Rav Nachman, who concludes that nowadays 'Ne'emanim'?

(a) In our Mishnah, the Chachamim rule 'Ne'emanim Alav ve'al ha'Cheilev'. How do we answer the Kashya 'Cheilev Ma'an Dakar Sh'meih'?

(b) What might be the problem with selling a complete thigh to a Nochri?

(c) Then why does our Mishnah permit it?

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