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1)

(a) Another Mishnah in Keilim, discussing the minimum Shi'ur of small earthenware vessels, mentions 'Hein, ve'Karkeroseihen ve'Dafnoseihen'.
What do these terms mean? Under which condition are they still subject to Tum'ah?

(b) What is the Shi'ur Tum'ah (what must they still be useful for [how much must they contain]?), assuming they originally held ...

1. ... 'ad Log'?
2. ... 'mi'Log ve'Ad Sa'ah'?
3. ... 'mi'Sa'ah ve'Ad Sa'sayim'?

(c) How will Rav Nachman explain 'Ad' and 've'Ad' in all these cases?

(d) But how will he explain the Beraisa 'Log ki'Lematah, Sa'ah ki'Lematah, Sa'sayim ki'Lematah'?

(a) This answer is based on a statement by Rebbi Avahu Amar Rebbi Yochanan 'Kol Shi'urei Chachamim Lehachmir'. The one exception is 'ki'Geris shel Kesamim'.
What does that mean?

(b) Why do the Chachamim go Lehakel specifically there?

(c) In connection with the earlier Mishnah in Keilim, what distinction does the Beraisa draw between 'Chamishah' and 'Asarah'?

(d) What do we prove from there?

(a) We learned in our Mishnah 'Nital ha'Techol Kesheirah'.
What does Rav Avira in the name of Rava say regarding Nikav ha'Techol?

(b) Why the difference?

(a) The Mishnah in Beheimah ha'Makshah' permits cutting off a piece of fetus from the animal's womb and eating it after the mother has been Shechted.
What does the Tana say about doing the same regarding the spleen or the kidneys?

(b) What do we try to extrapolate from there that poses a Kashya on Rav Avira?

(c) If, as we answer, the entire fetus is forbidden too, why does the Tana mention specifically the limb in question?

(d) What alternative answer do we give to reconcile Rav Avira with this Mishnah, even assuming that the fetus is indeed not Tereifah?

(a) What does Rachish bar Papa in the name of Rav say about one kidney that is full of pus?

(b) What did they say in Eretz Yisrael to qualify this ruling?

(c) How do we describe the location of the groove?

(a) What did all the Poskim of Tereifos in Eretz Yisrael tell Rebbi Nechunya, Halachah-wise, regarding Rachish bar Papa and Rav Avira?

(b) In which case did they nonetheless agree with Rav Avira?

(c) How did they qualify this ruling? When will even a hole in the thick end of the spleen not render the animal Tereifah?

7)

(a) From where did the B'nei Eretz Yisrael learn the principle 'Kol ha'Posel be'Rei'ah, Kasher be'Kulya'?

(b) What 'Kal va'Chomer' do we initially extrapolate from their ruling?

(c) What does Rebbi Tanchuma ask on this from the Din of ...

1. ... pus in both cases?
2. ... pure water that is Kasher even by a Kulya (see Tosfos DH 've'Harei')?

(d) So what does Rav Ashi conclude?

(a) In which case will even ...

1. ... pure water in the kidney render the animal Tereifah?
2. ... clear water render it Tereifah, too?

(b) If the kidney of a small animal which has shrunk to the size of a bean renders the animal Tereifah, to what size must the kidney of a large animal shrink, to do so?

(c) We learned in our Mishnah 'Nitlah Lechi ha'Tachton, Kesheirah'.
Under which condition will the Tana agree that the animal whose lower jaw is dislocated, is Tereifah?

(d) If the 'Eim' of the animal is the womb, what is the Tarpachas (mentioned later in the Perek) and the Shalfuchis (mentioned earlier)?

(a) We learned in our Mishnah 'Charusah bi'Yedei Shamayim, Kesheirah'.
What does 'bi'Yedei Shamayim' mean?

(b) In which case will a shriveled lung render the animal Tereifah?

(c) Rebbi Shimon ben Elazar adds 'Af bi'Yedei Kol ha'Beriyos'.
What are the two possible interpretations of Rebbi Shimon ben Elazar's statement?

(a) We resolve the She'eilah from another Beraisa.
What does Rebbi Shimon ben Elazar comment on the Tana Kama there, who says 'Charusah bi'Yedei Adam Tereifah'?

(b) Why is Rebbi Shimon ben Elazar's statement less ambiguous there than it is in the previous Beraisa?

(c) When Rabah bar bar Chanah found some rams in the desert whose lungs had shriveled, the Talmidim in the Beis Hamedrash advised him to place them in water and leave them for twenty-four hours to see what would happen.
How would he know whether they had shriveled bi'Yedei Shamayim (and were Kasher) or bi'Yedei Adam (and were Tereifah)?

(d) In which two ways did the test differ in the summer from in the winter?

(a) In a Beraisa which cites the Machlokes between Rebbi Meir (Kasher) and the Chachamim (Tereifah) over a Geludah, what do Elazar Safra and Yochanan ben Gudgoda testify?

(b) What does Rebbi Shimon ben Elazar say about Rebbi Meir?

(c) In another Beraisa, Rebbi Oshaya B'no shel Rebbi Yehudah ha'Basam (the spice-seller) testified before Rebi Akiva that a Geludah is Kasher only as long as a Sela remains intact.
What did Rebbi Shimon ben Elazar comment there about the Machlokes between Rebbi Meir and the Chachamim?

(d) How does Rav Nachman bar Yitzchak reconcile this with Rebbi Shimon ben Elazar's own previous statement that Rebbi Meir retracted?

(a) They asked where the 'ke'Sela' of skin has to remain for a Geludah to be Kasher.
What did Rav Yehudah Amar Rav reply?

(b) This might mean that all that is required is the total volume of a Sela coin, even though it entails no more than a thin strip of skin all the way along the Shedrah.
What else might it mean?

(c) We resolve this She'eilah from a statement by Rebbi Nehorai in the name of Shmuel. What does he say?

(d) Rabah bar bar Chanah and Rebbi Elazar ben Antignus in the name of Rebbi Elazar b'Rebbi Yanai disagree with Rav Yehudah Amar Shmuel.
What does Rabah bar bar Chanah mean when he says 'Roshei Perakim'?

(e) According to Rebbi Elazar ben Antignus in the name of Rebbi Elazar b'Rebbi Yanai, the animal will not be a Geludah if there is a ke'Sela of skin on one specific spot on its body.
Which spot?

(a) What She'eilah does Rebbi Yanai b'Rebbi Yishmael ask that is common to all three opinions regarding how much skin needs to remain on a Geludah for the animal to be Kasher?

(b) What is the outcome of the She'eilah?

(c) Rav is more lenient than all the above opinions. According to him, a ke'Sela anywhere will render the animal Kasher, except for the skin of the 'Beis ha'Perasos'.
What is that? Why will it not save a Geludah?

(d) Rebbi Yochanan is more lenient still.
What does *he* say?

(a) When Rebbi Yochanan said this to Rebbi Asi, the latter queried him from a Mishnah in 'ha'Or ve'ha'Rotav'.
What does the Tana there say about the skin of Beis ha'Perasos, that poses a Kashya on Rebbi Yochanan?

(b) Rebbi Yochanan was not impressed by the Kashya.
Why not?

(c) Rebbi Yochanan's answer is based on a Beraisa, which discusses someone who Shechts an Olah with the intention of burning the skin under the fat-tail either in the wrong place or at the wrong time.
What is the Din if someone Shechts an Olah with the intention of burning some of the flesh...

1. ... in the wrong place and then eats it?
2. ... at the wrong time, and then eats it (even within the official time-frame)?

(d) And what will be the Din in the equivalent case, but where he intends to burn some of the skin at the wrong time, and then eats it?

(a) What does the Tana Kama now say about a case where someone Shechts a Korban with the intention of burning the skin under the fat-tail at the wrong time and then eats it?

(b) Besides the skin of the head of a tender calf, what does Rebbi Shimon ben Yehudah Ish K'far Ikus in the name of Rebbi Shimon, add to the skin under the fat-tail ...

1. ... specifically?
2. ... by inference from 'Kol she'Manu Chachamim Gabei Tum'ah Eilu she'Oroseihen ki'Besaran'?

(c) Why do we not also include a 'Shelil' (a fetus)?

(d) What has Rebbi now proved from this Beraisa?

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