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1)

(a) How do we reconcile Rav Huna, who just forbade a kid that one roasted together with its Cheilev, with Rabah bar bar Chanah, who testified that when the community of Ma'on sent Rebbi Yochanan a similar She'eilah, he permitted it ('Kolef ve'Ochel ad she'Magi'a le'Chelbo')?

(b) According to Rav Huna bar Yehudah, the case that came before Rebbi Yochanan was not that of a kid goat, but of a kidney that was roasted together with its Cheilev.
What makes that 'better' than the case of a kid goat?

(a) Whereas according to Ravin bar Rav Ada, the She'eilah that came before Rebbi Yochanan involved Kilchis that was cooked in a pot together with meat.
What was the She'eilah? What is Kilchis?

(b) He ruled that a Nochri baker should taste it.
On what condition would the Nochri baker be believed?

(c) What is the significance of the fact that he was a baker (see Tosfos DH 'Samchinan a'Kefeila')?

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

1. ... a pot in which one cooked meat, or one in which one cooked Terumah for a Kohen?
2. ... a case where, in spite of the prohibition, one did?

(b) How did Rava interpret the Tana's latter ruling (with regard to a pot in which one cooked Terumah for a Kohen)?

(c) What problem did he initially have with the earlier ruling (with regard to a pot in which one cooked first meat and then milk)?

(d) How did he resolve the problem?

1. ... 'be'Ta'ama'?
2. ... 'bi'Kefeila'?
3. ... 'be'Shishim'?

5)

(a) Ravina forbade the thighs that were salted in the Resh Galusa's house together with their Gid ha'Nasheh.
What did Rav Acha (some add b'rei de'Rav) say?

(b) It seems that Rav Acha's source was a statement of Shmuel concerning 'Meli'ach' and 'Kavush'.
What is the difference between the two?

(c) What did Shmuel say about them?

(a) How did Ravina interpret 'heated' ('Rose'ach')?

(b) How did Rav Acha bar Rav prove him wrong?

(c) What makes roasted more lenient than cooked?

(d) When the Resh Galusa sent the case to Mar bar Rav Ashi, what did he quote his father as saying?

(a) Rebbi Chanina maintains that when reckoning 'be'Shishim', one includes in the sixty, the gravy, the sediment, the pieces of meat and the pot.
What might he have meant by 'the pot'?

(b) Like which interpretation ought we to rule?

(c) Why, in fact, do we not rule like either of them?

(a) As we already learned, our Mishnah considers a thigh cooked together with its Gid like meat in turnip (taste-wise).
What does Rebbi Yochanan say about all other Isurin that are cooked together with Isur?

(b) Why the difference?

(c) Why do we not simply ...

1. ... taste the mixture or give it to a Nochri to taste?
2. ... reckon 'be'Shishim'?

(d) Rebbi Aba asked Abaye why we do not reckon the mixture like meat cooked together with peppers or spices.
What if we did?

(e) What did Abaye answer him?

(a) What does Rav Nachman mean when he rules ...

1. ... 'K'chal be'Shishim'? What is 'K'chal'?
2. ... 'Beitzah be'Shishim'?

(b) What third ruling does he add to that?

(c) Why does he exclude the Gid in the Shishim, but include the K'chal?

(d) What does he say in this regard, regarding 'Beitzah be'Shishim'?

(a) Rebbi Yitzchak b'rei de'Rav Mesharshaya adds that the K'chal itself is forbidden.
Why is that?

(b) What does he add to that regarding where the K'chal fell into another pot of meat?

(c) What She'eilah did Rav Ashi ask Rav Kahana, with regard to that ruling?

(d) Why did Rav Kahana take for granted the first side of the She'eilah?

(a) Based on what we just learned, what makes us suggest that if the K'chal subsequently falls into a second pot of meat, the pot ought to be permitted?

(b) Then why is it in fact, permitted?

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