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1)

(a) The Tana in a Beraisa forbids digging together with a Nochri in a field of Kil'ayim, but permits digging up the plants to destroy them.
Why is that?

(b) We assume the author of the Beraisa to be Rebbi Akiva.
What does Rebbi Akiva say about someone retaining Kil'ayim in his field?

(c) How does he Darshen this from the Pasuk in Kedoshim "Behemt'cha Lo Sarbi'a Kil'ayim, Sadcha Lo Sizra Kil'ayim'?

(d) How do we reconcile this with Rebbi Akiva who holds (in Makos) 'La'av she'Ein Bo Ma'aseh Lokin Alav' (see Tosfos)?

(a) What do we try to prove from here with regard to Rav Nachman's previous ruling ('Yishbor, ve'Tavo Alav B'rachah')?

(b) To refute the proof, we establish the Beraisa like the Chachamim. What problem do we have with that?

(c) So we establish the case when the Yisrael is working free of charge.
How does that explain the Beraisa? What is the Tana then coming to teach us?

(a) Who is the Tana that forbids giving a Nochri a free gift?

(b) In spite of all this, we conclude 'mi'de'Rebbi Yehudah Nishma le'Rebbi Akiva'.
What does this mean?

(c) And what do we mean when we conclude 've'Su Lo Midi'?

(a) What She'eilah did Rav Nachman, Ula and Avimi bar Papi then ask concerning 'D'mei Avodas-Kochavim be'Yad Oved-Kochavim' (the exchange of Avodas-Kochavim that a Nochri sold or swapped)?

(b) Once again, Rav Nachman resolved the She'eilah immediately, but this time, based on a ruling of his Rebbe, Rabah bar Avuhah.
What did Rabah bar Avuhah instruct those potential converts to do with their property?

(c) What did Rav Nachman try to prove from the fact that he told them to do it before they converted?

(d) How do we refute Rav Nachman's proof from there?

(a) What does the Beraisa say about a Nochri who ...

1. ... sold his god or Yayin Nesech to pay his Jewish creditor?
2. ... told his Jewish creditor to wait for him to sell his god or his Yayin Nesech, and then he would pay him?

(b) How does Rav Sheishes explain the difference?

(c) Under which circumstances would even the first case be forbidden?

(a) What does the Mishnah in D'mai say about a Ger and his Nochri 'brother' who inherited from their father, Avodas-Kochavim or Yayin Nesech and other things?

(b) What problem does this Mishnah create with Rav Sheishes?

(c) How does Rava bar Ula establish the Mishnah in D'mai, to solve the problem?

(d) We refute this answer however, from the case of Yayin Nesech.
What is the problem with that ...

1. ... if the Tana is speaking about ordinary Yayin Nesech in ordinary vessels?
2. ... even assuming the Tana is speaking about Yayin Hadriani, where the wine is absorbed in the earthenware vessels (and will not get lost even if the barrel breaks)?

(a) So Rav Papa answers that they were more lenient in the case of Yerushas ha'Ger.
Why was that?

(b) And we cite a Beraisa in support of Rav Papa.
What distinction does the Tana make between the above case and one where the two 'brothers' entered into a partnership?

(c) How does that prove Rav Papa's point?

8)

(a) The same trio then asked whether a Ger Toshav is able to be Mevatel an idol.
Why might he not be able to?

(b) What did Rav Nachman say to that?

(c) What does the Beraisa say about a Yisrael who finds an Avodas-Kochavim in the street? When may he, and when may he not, ask a Nochri to be Mevatel it?

(a) What does the Tana add to the fact that a Nochri can be Mevatel his own Avodas-Kochavim and that of his friend?

(b) What is the problem with explaining that both 'Ovdah' and 'Eino Ovdah' refer to Ovdei-Kochavim?

(c) How do we therefore attempt to establish 'Eino Ovdah'? What problem will that present Rav Nachman with?

(d) How do we finally explain the Beraisa even if 'Ovdah' and 'Eino Ovdah' both refer to Nochrim?

(a) Another Beraisa discusses how a Nochri becomes a Ger Toshav. Rebbi Meir requires him to undertake in front of three Talmidei-Chachamim to stop worshipping Avodah-Zarah.
What do the Chachamim say?

(b) Acherim is the most radical of all.
What does *he* say?

(c) What does the Tana mean when he continues ...

1. ... 'Meyachdin Etzlo Yayin'?
2. ... 've'Ein Mafkidin Etzlo Yayin'? Why the difference?

(d) Will it make any difference whether the majority of residents are Nochrim or Yisre'elim?

(e) Is Meyachdin permitted with a Nochri?

(a) We reject the text 'Shamno ke'Yeino', because even the wine of a Nochri is not considered Yayin Nesech.
How do we therefore amend it?

(b) Does this mean that one is permitted to drink his oil and his wine?

(c) In all other regards, the Tana Kama concludes, he has the Din of a Nochri.
Why is that?

(d) There are two possible Leshonos in Rebbi Shimon.
The first Lashon states 'Yeino Yayin Nesech'.
What does the second Lashon say?

(a) How do we try to query Rav Nachman (who just forbade a Ger Toshav to be Mevatel an Avodas-Kochavim), from the Tana Kama's final statement?

(b) Rav Nachman bar Yitzchak rejects this proof when he says 'Lo, Litein Reshus, u'Le'vatel Reshus'.
What does this mean?

(c) What distinction does the Beraisa draw between a Yisrael and a Nochri or a Yisrael Mumar in this regard? What sort of Mumar is the Tana talking about?

(d) What must the Yisrael say for the 'Eruv to take effect?

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