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1)

(a) Which three things does one need to separate from the wine that one buys from the Kutim?

(b) Why does the Tana need to come on to Bereirah at all? Why can the purchaser not simply separate Terumah and Ma'aser immediately?

(c) How does the purchaser deal with the Ma'aser Sheni that it contains?

(d) What does Rebbi Meir hold?

3)

(a) Rebbi Yossi forbids drinking the wine without separating the Ma'asros first, suggesting that he holds 'Ein Bereirah'.
How does this seemingly contradict his own opinion in the Mishnah in Kinin, with regard to two women who brought two pairs of birds for their respective Korbanos? What does he rule there, that seems to clash with his opinion here?

(b) Rabah answers that the Mishnah in Kinin speaks when the women made a prior condition. What then, is the Chidush? Is that not obvious?

4)

(a) If a Chaver buys two bundles of vegetables, one for himself, and one on behalf of an Am ha'Aretz - according to the Chachamim in the Beraisa, he is obligated to Ma'aser the Am ha'Aretz's bundle, before giving it him.
Why?

(b) What does Rebbi Yossi hold?

(c) How will we reconcile Rebbi Yossi here with what he wrote earlier with regard to buying wine from the Kutim (where he is of the opinion 'Ein Bereirah)?

(a) And how do we reconcile Rebbi Yossi who holds by 'ha'Lokei'ach Yayin' 'Ein Bereirah', with the Beraisa, where he says that if someone redeems his Ma'aser Sheni on the coin that comes to hand, and then takes out a coin, the Ma'aser is duly redeemed?

(b) What forces the Gemara to switch Rebbi Yossi's opinion in *two* Beraisos, to conform with his opinion of 'Ein Bereirah' (by the *one* Beraisa of 'ha'Lokei'ach Yayin mi'Bein ha'Kutim')? Would it not be more logical to switch his opinion in the Beraisa of 'ha'Lokei'ach Yayin, to conform with his opinion in the *two* Beraisos (where he holds 'Yesh Bereirah')?

(a) Rava asked Rav Nachman as to who could possibly be the author of the Beraisa which writes that, if someone places an Eruv for one of five people, the Eruv is only valid if he picks the one he decides upon *before* Bein Hashemashos, but not if he picks him after that.
What bothers Rava? Why can the author not be one of the Tana'im mentioned earlier in the Sugya who hold 'Ein Bereirah'?

(b) Why did Rav Nachman not answer that the Tana concerned is Tana de'Bei Ayo?

(c) 'Tana'i Shakalt Me'alma!' Rav Yosef exclaimed, and he quoted a Beraisa with regard to someone who places an Eruv for all the Shabasos of the year.
What is the case, and what do the Rabbanan of Rebbi Shimon (who could be the author of the above-mentioned Beraisa) say there?

(a) Rebbi Shimon holds in the previous case that his Eruv is valid, even on the weeks that he decides to use it only *after* Bein Hashemashos.
How does Rav Yosef reconcile this with Rebbi Shimon himself, whom we quoted earlier (in the Beraisa of 'Halokei'ach Yayin') as holding 'Ein Bereirah?

(b) Why does Rav Yosef not answer that Eruv is different, because it is only mi'de'Rabbanan?

(a) According to Rava, Rebbi Shimon really holds 'Yesh Bereirah' (as we saw in 7a). And as for his ruling in the Beraisa of 'Halokei'ach Yayin mi'Bein ha'Kutim': 'Sha'ani Hasam, de'Ba'inan Reishis, she'Shireha Nikarin'.
What does this mean? How does this explain Rebbi Shimon's opinion there?

(b) What problem does Abaye have with Rava's answer, from the Mishnah in Terumos, where Rebbi Shimon says 'Terumas ha'K'ri ha'Zeh u'Ma'asrosav Besocho ... Rebbi Shimon Omer, Kara Hashem'?

(c) How does Rava deal with Abaye's Kashya?

(a) What final reason does the Gemaraa quote from another Beraisa, to explain Rebbi Shimon's ruling by 'Halokei'ach Yayin mi'Bein ha'Kutim'?

(b) Since Rebbi Shimon holds of 'Reishis, she'Shireha Nikarin', why did he present the Chachamim with the reason of 'She'ma Yibaka ha'Nod'?