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1)

(a) Some opinions cite the Machlokes between Rebbi Yochanan and Resh Lakish with regard to our Mishnah 'ha'Or ve'ha'Rotav ... Mitztarfin Letamei Tum'as Ochlin'. Resh Lakish qualifies this ruling, restricting it to a bone which has a Din Shomer.
Why will this ruling not pertain to a strand of hair?

(b) Why according to this Lashon, are they arguing with regard to Shomer and not Yad?

(c) On what basis does Rebbi Yochanan then argue with Resh Lakish?

(a) Rebbi Yochanan queries Resh Lakish from the Beraisa 'Or she'Yesh Alav k'Zayis Basar ... Ha'Noge'a ... be'Sa'arah she'Kenegdo Tamei', which, he assumes, is talking about a hair that is a Shomer.
What does Resh Lakish reply?

(b) And what does Resh Lakish reply, when Rebbi Yochanan asks him what purpose one strand of hair serves?

(a) What objection does Abaye raise, when Rava defines 'Rotav' in our Mishnah as Shuman (Kasher fat)?

(b) So how does Rava amend his definition? What is 'Rotav'?

(c) What does Resh Lakish say about someone who eats vegetable juice (or fish-juice that is used as a condiment) together with vegetables on Yom Kipur?

(d) Then why does Rava require the Rotav in our Mishnah to be congealed?

(e) What if someone eats and drinks a combined Shi'ur of a Koseves on Yom Kipur?

(a) What objection does Abaye raise, when Rava defines 'Kifah' in our Mishnah as the sediment of meat?

(b) How does Rav Papa therefore define it?

(a) What does the Mishnah in Menachos say about someone who eats congealed blood, or drinks melted Cheilev?

(b) What problem do we have with the latter ruling?

(c) Why do we take for granted that one is Chayav in the former ruling?

(d) What does Resh Lakish learn from the Pasuk in Tzav (in connection with the Isur of blood) "Ve'nichresah *ha'Nefesh* ha'Hi"?

(a) Why is there no problem with the Beraisa, which rules that someone who drinks melted Matzah has not fulfilled his obligation?

(b) From where does Resh Lakish learn that if someone eats melted Chametz he is Chayav (despite the Lashon 'Achilah' used by the Torah in this regard)?

(c) In which third area of Halachah does Resh Lakish give drinking the same Din as eating, based on "Nefesh"(in Parshas Acharei-Mos)?

(d) Why does the Beraisa restrict this to where the carcass was melted by fire, precluding there where it was melted by the sun?

(a) Now that we know that 'Shesiyah ka'Achilah' (drinking is like eating) by Cheilev, why can we not learn ...

1. ... Chametz from it?
2. ... Neveilah from it?

(b) And why can we not learn ...

1. ... Cheilev from Chametz?
2. ... Neveilah from Chametz?
3. ... Cheilev and Chametz from Neveilah?

(c) And why can we not learn ...

1. ... Neveilah from Cheilev and Chametz?
2. ... Chametz from Neveilah and Cheilev?
3. ... Cheilev from Chametz and Neveilah?

(a) We suggest that 'Cheilev Hutar mi'Kelalo' means that ...

1. ... it is permitted to Hashem (by being placed on the Mizbe'ach).
   Why can the same be said about Neveilah?
2. ... Cheilev Chayah is permitted? Why do we initially think that the same can be said about Neveilah?

(b) We conclude like the second suggestion.
How do we refute the counter-argument from Melikas Chatas ha'Of?

(a) What does the Beraisa learn from the Pasuk in Shemini (in connection with Sheratzim) "ha'Teme'im"?

(b) Why do we need an independent Pasuk by Sheratzim? Why can we not learn it from Cheilev, Chametz and Neveilah?

(c) From where do we know that the Shi'ur Achilah of Sheratzim (for Malkos) is ke'Adashah?

(d) And why do we need Pesukim by Cheilev, Chametz and Neveilah to teach us that one is Chayav for drinking them? Why can we not learn that from Sheratzim?

10)

(a) What does the Beraisa say about the juice of Tevel, Chadash, Hekdesh, Shevi'is and Kil'ayim?

(b) What does the Tana mean by the juice of ...

1. ... Chadash?
2. ... Shevi'is?

(c) We refute the suggestion that we learn these from the above three, on the grounds that the latter constitute an Isur that comes automatically.
Which of the above list does that preclude?

(d) We therefore try to learn them from Bikurim (which also became Kadosh through the owner's declaration).
What do we learn from the Pasuk (in Ki Savo) ...

1. ... "me'Reishis Kol *P'ri*"?
2. ... "Tavi"?

(a) On what grounds do we refute the Limud from Bikurim?

(b) So we suggest that we learn 'Shesiyah ka'Achilah' by the above items from Terumah.
From where do where 'Shesiyah ka'Achilah' by Terumah?

(c) Why can we not learn them from ...

1. ... Terumah?
2. ... a 'Mah Matzinu' from Terumah and Bikurim, either?

(d) So from where do we ultimately learn 'Shesiyah ka'Achilah' by the above items?

(a) In the Mishnah in Terumos, Rebbi Eliezer obligates someone who drinks date-honey, apple-cider or vinegar of winter grapes of Terumah to pay the principle plus a fifth.
Is he speaking be'Shogeg or be'Meizid?

(b) What do we mean when we say that he holds 'Don Miynah u'Miynah'?

(c) How does that apply in our case?

(d) What bearing does the fact that the other fruit-juices are only mi'de'Rabbanan have on Rebbi Eliezer's statement?

(a) In which point does Rebbi Yehoshua disagree with Rebbi Eliezer?

(b) How will he apply that to the Din of Keren ve'Chomesh'?

(a) When the Tana there says 'Ein Mevi'in Bikurim Mashkeh Ela ha'Yotzei min ha'Zeisim u'min ha'Anavim', how do we know that he is talking about bringing fruit that has already been declared Bikurim and squeezing it afterwards?

(b) Who is the author of this Mishnah? Why does he not consider the juice of the other five species to be Bikurim under these circumstances, too?

(c) And how will we explain the Mishnah there which confines Malkos for eating Orlah to someone who drinks olive oil or wine (or grape-juice), but not other beverages of Orlah?

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