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1)

(a) Rebbi Yossi ben Hameshulam testified in the name of his brother, who was citing Rebbi Elazar Chisma that a kneader Talmid-Chacham may not undertake to separate Chalah be'Taharah on behalf of a Kohen Am ha'Aretz.
Why not?

(b) What did he testify about ...

1. ... kneading his dough be'Taharah and taking Chalah from it as well?
   Where must he place the dough?
2. ... separating Terumah from his olives that are ready for pressing?
3. ... preparing his olives for a Kohen Am ha'Aretz in order to press them and separate Terumah from them as well? Where must he place the Terumah olives?

(c) Where does he place the Terumah that he has separated?

(d) Why were they so lenient in the Seifa? Why did they not decree and forbid the entire process, just in case the owner does touch it, despite the precautions?

1. ... the olives? Why would we not have known it from the case of the dough?
2. ... the dough? Why would we not have known it from the case of the olives?

(a) We permitted the latter case in the Reisha provided the Talmid-Chacham places the Chalah in worn-out vessels (to remind him not to touch them inadvertently).
Why are we not afraid that he will touch them on purpose?

(b) And how do we know that he will pay heed to our warning?

(c) In similar vien, we establish the Seifa when he places the Terumah in his own vessels. Presumably, the Talmid-Chacham warns him there too, not to touch it.
How do we ensure that he will not touch it inadvertently? Why are we not afraid that he will pick up the vessel and render its contents Tamei Masa like a Zav?

(d) Then why does the Tana obligate him to place the Terumah in his own vessels?

(a) How does Rav Dimi bar Shishna Amar Rav reconcile our Mishnah, which permits helping ('Machzikin') a Nochri who is working in the Sh'mitah, with the Beraisa, which forbids digging together with him?

(b) What would Rav Yehudah and Rav Sheishes say to Nochrim whom they found working the land in the Sh'mitah-year?

(c) And what did Rav mean when he said 'Ein Koflin Shalom le'Akum'? What does one usually do?

(d) What did ...

1. ... Rav Chisda make a point of doing when he met a Nochri?
2. ... Rav Kahana mean when he would say to them 'Shalma le'Mar'?

(a) Having taught us that one is permitted to encourage Nochrim in Shevi'is, why does the Tana find it necessary to add ve'Sho'alin bi'Sheloman'?

(b) What does the Tana of the Beraisa say with regard to a Nochri festival, about ...

1. ... entering the house of a Nochri and greeting him (so as not to encourage him to go and thank his gods for our support)?
2. ... greeting him if one meets him in the street?

(a) When Rav Huna and Rav Chisda saw G'niva approaching, one of them suggested that they should rise before a Talmid-Chacham.
What did the other one reply?

(b) How did he greet them?

(c) What did he learn from the Pasuk ...

1. ... in Mishlei "Bi Melachim Yimlochu"?
2. ... in Divrei Hayamim "ve'Ru'ach Lavshah es Amasai Rosh ha'Shalishim ... Lecha David ve'Imcha ben Yishai, Shalom Shalom Lecha ... "?

(d) What was his response when they offered him something to eat?

7)

(a) On what basis does the Tana of our Mishnah permit someone who says 'Hiskabel (or 'Holech') Get Zeh le'Ishti' to retract?

(b) What will be the Din in this regard if a woman should say to her Sheliach 'Hiskabel Li Giti'?

(c) What would the husband then do if, in the latter case, he wanted to reserve the right to retract, when his wife's Sheli'ach comes for the Get?

(d) What does Raban Shimon ben Gamliel say about a woman who says to her Sheli'ach 'Tul Li Giti'?

(a) What did Rav Acha Brei de'Rav Ivya extrapolate from the Reisha of our Mishnah 'Hiskabel (O Holech) Get Zeh le'Ishti ... Yachzor'?

(b) How did Rav Ashi refute this proof.
Why might the Tana need to insert 'Hiskabel Li Giti' for its own sake?

(c) According to this, what will be the Din if the woman appointed a Sheli'ach le'Kabalah, and her husband said to the Sheli'ach 'Holech Get Zeh le'Ishti'?

(d) Why can we not infer from the Seifa ...

1. ... 'ha'Ishah she'Amrah Hiskabel Li Giti Im Ratzah Lachzor, Lo Yachzor' that whether he responded with 'Hiskabel Get Zeh' or 'Holech Get Zeh' (seeing as the Seifa refers to the Reisha, and the Reisha speaks in both cases)?
2. ... 'Lefichach Im Amar ha'Ba'al I Efshi ... Ela Holech Lah', that had he not said 'I Efshi', he would not be permitted to retract (because 'Holech ki'Zchi')?

(a) On what grounds can we take for granted that ...

1. ... a man can be a Sheli'ach le'Holachah?
2. ... a woman can be a Sheli'ach le'Kabalah?

(b) We want to know whether a man can be a Sheli'ach le'Kabalah, or a woman a Sheli'ach le'Holachah. How do we try to resolve part of this She'eilah from our Mishnah 'ha'Omer Hiskabel Get Zeh le'Ishti ... ha'Ishah she'Amrah Hiskabel Li Giti ... '?

(c) Which half of the She'eilah do we try and resolve?

(d) How do we refute this proof?

(a) What is the source for a father to receive his daughter's Get?

(b) From where does Rav Mari prove that even a woman can be a Sheli'ach le'Holachah, too?

(c) Rav Ashi brings a proof from the Seifa of that same Mishnah, which speaks about a woman bringing her own Get and saying 'be'Fanai Nichtav u'be'anav Nechtam'.
What is the proof from there? What is the case?

(a) What did Rav Nachman Amar Rabah bar Avuhah Amar Rav say about a case where the woman said to the Sheli'ach 'Havei Li Giti, the Sheli'ach quoted her as saying 'Hiskabel Li Giti', and the husband replied 'Heilech K'mo she'Amrah'?

(b) How do we try to prove from here that the husband relies completely on the Sheli'ach's words?

(c) Rav Ashi repudiated this proof however, on the grounds that if that was the reason, then Rav should have reversed the case.
What does he mean by that? What should Rav have said?

(d) Then what is Rav's real reason?

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