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1)

(a) Why might we have thought that one may cook lamb and beef in milk?

(b) Which kind of meat does our Mishnah neverthess permit cooking in milk?

(c) Why does our Mishnah forbid placing meat on the same table as cheese? Why would we have thought that it is permitted?

(d) This does not apply to the 'meat of fish and locusts either.
What third distinction does our Tana draw between animal meat and them?

(a) What do we extrapolate from our Mishnah which cites Basar Dagim and Chagavim as exceptions to the Isur of cooking Basar ve'Chalav, but not birds?

(b) This seems to establish the Mishnah not like Rebbi Akiva.
Why is that?
What does Rebbi Akiva say?

(c) The Rabbanan in the Mishnah in Nedarim rule that someone who declares that he will not derive benefit from Yerek (vegetables) is permitted to benefit from pumpkin.
How do they prove it?

(d) How does Rebbi Akiva counter that? What does he prove from Yerek and Kitnis (legumes)?

(a) What is the criterion that determines the Din of Nedarim according to both opinions?

(b) Based on his S'vara in the Mishnah in Nedarim, what will Rebbi Akiva hold regarding someone who declares that he will not eat meat, as far as fowl is concerned?

(c) Then who is the author of the Seifa of our Mishnah ('ha'Noder min ha'Basar ... ')?

(d) What does this prompt us to ask?

(a) Rav Yosef establishes the entire Mishnah like Rebbi.
How does this answer the Kashya?

(b) According to Rav Ashi on the other hand, the entire Mishnah goes like Rebbi Akiva. Bearing in mind that we just extrapolated from 'Kol ha'Basar Asur Levashel be'Chalav', 'Ha Of Asur mi'd'Oraysa', how can he do that? How does he interpret 'Asur' in our Mishnah?

5)

(a) How does Rav Yosef extrapolate from our Mishnah 've'Asur Laha'alos im ha'Gevinah al ha'Shulchan' that eating Basar Of be'Chalav must be an Isur d'Oraysa?

(b) How does he try to prove this from the Mishnah in Chalah 'Chalas Chutz la'Aretz Ne'echeles im ha'Zar al ha'Shulchan'?

(c) How does Abaye refute Rav Yosef's proof? Why would the proof have been sound, had the Tana added 'Chalas Chutz la'Aretz *ba'Aretz* ... '?

(d) So why would the Rabbanan be justified in decreeing in our Mishnah, even assuming that Basar Of be'Chalav is only Asur mi'de'Rabbanan (like Rebbi Akiva)?

(a) What problem ...

1. ... does Rav Sheishes have with this, despite the fact that Basar Beheimah cooked together with cheese is d'Oraysa?
2. ... do we have with Abaye's initial answer establishing the decree that they might serve the meat still hot on a dish?

(b) How do we resolve the problem?

(a) The Isur of serving Basar Of together with cheese as well as eating them together is the opinion of Beis Hillel in the next Mishnah.
What do Beis Shamai say?

(b) What seemingly superfluous statement does Rebbi Yossi make?

(c) What distinction does the Tana finally make between the table at which one eats and the serving table?

(a) How do we initially explain Rebbi Yossi's statement?
What do we suggest he comes to add to the Tana Kama?

(b) We refute this however, on the basis of a Beraisa where Rebbi Yossi himself lists six Machlokos between Beis Shamai and Beis Hillel.
What does he say about ...

1. ... those six cases?
2. ... our case 'Basar Of be'Chalav'?

(a) So why does Rebbi cite Rebbi Yossi in our Mishnah?

(b) Why does Rebbi find it necessary to do this?

(c) How do we learn this from the Pasuk in Megilas Esther "Va'tomer Esther la'Melech be'Shem Mordechai"?

(a) What did Agra the father-in-law of Rebbi Aba say about fowl and cheese?

(b) How did he subsequently explain it?

(c) What did Rav Yitzchak b'rei de'Rav Mesharshaya do (or not do) when Rav Ashi served him first cheese, and then meat?

(d) How did he justify this, when they queried him from Agra the father-in-law of Rebbi Aba, who permitted this regarding fowl and cheese, but not regarding the equivalent case by animal meat and cheese?

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