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1)

(a) The Tana Kama does not consider pumpkin to be a vegetable (throughout the Sugya, we have translated 'Yerakos' as vegetables). Some give the reason for this because it falls under the category of fruit (which will be explained shortly).
What reason do others give?

(b) What does Rebbi Akiva say?

(c) The Rabbanan prove their point from the fact that a Sheli'ach sent to buy vegetables will come back and ask whether he should buy pumpkins, because that is all he could find.
How does Rebbi Akiva counter that?

(d) Which kind of Egyptian bean is considered a vegetable, and which is not?

(a) We query Rebbi Akiva, who considers a pumpkin a vegetable, when in reality, it is a fruit.
What makes a wet Egyptian bean a vegetable, and a pumpkin, a fruit?

(b) On what grounds do we refute the suggestion that the Mishnah speaks when the Noder said 'Yarkei Kedeirah Alai' (an expression which comes to include)? What *does* 'Yarkei Kedeirah' really come to include?

(c) Then how *do* we establish our Mishnah? What *did* the Noder say that incorporates pumpkin?

(d) According to the second explanation cited above (that the definition of a vegetable is one that is eaten raw), *that* is the grounds for our querying Rebbi Akiva (who considers a pumpkin a vegetable).
On what grounds then, do we reject the suggestion 'be'Omer Yarkei Kedeirah Alai'? What *does* 'Yarkei Kedeirah' come to include?

(a) What is the basis of the Machlokes between Rebbi Akiva and the Rabbanan?

(b) Like whom is the Halachah?

(c) Abaye points out however, that even Rebbi Akiva will agree that someone who makes a Neder not to eat vegetables, and then eats pumpkins, will not receive Malkos.
Why not?

(a) The Mishnah in Me'ilah states 'ha'Sheliach she'Asah Shelichuso, Ba'al ha'Bayis Ma'al; Lo Asah Shelichuso, Sheli'ach Ma'al'.
Bearing in mind the principle 'Ein Sheli'ach li'Devar Aveirah', why, in the Reisha, is the owner Mo'el, seeing as it the Shelia'ch who sinned?

(b) In that case, why is it the Sheli'ach who is Mo'el in the Seifa?

(a) The Mishnah there continues 'Keitzad: Amar Lo, Ten Basar le'Orchim, ve'Nasan Lahem Kaveid ... ha'Sheli'ach Ma'al'.
What prompts Rav Chisda to say that the author of the Seifa cannot be Rebbi Akiva?

(b) Why is this case better than that of Dilu'in in our Mishnah, where Rebbi Akiva agreed that the perpetrator will not receive Malkos (in which case he would not be Mo'el either)?

(c) On what grounds does Abaye disagree with Rav Chisda, to establish the Mishnah in Me'ilah even like Rebbi Akiva?

(d) What did Rava remark when they quoted him Abaye?

6)

(a) The Tana Kama of the Beraisa (who holds like Rebbi Akiva) maintains that meat incorporates the head, the legs, the wind-pipe, the liver and the heart.
Does it also include ...

1. ... fowl?
2. ... fish and locusts?

(b) According to Raban Shimon ben Gamliel (the Tana who argues with Rebbi Akiva) all of the above are not considered Basar.
Why is that?

(c) What does Raban Shimon ben Gamliel mean when he says that the innards of an animal are not considered meat and that someone who eats them is not considered a normal human-being?

8)

(a) What did Shmuel say about someone who eats fowl after having let blood from the shoulders?

(b) According to the Beraisa, what do fish, bird's meat and salted meat have in common?

(c) A second Beraisa adds four other commodities that one should not eat after letting blood; one of them is cress.
What are the other three?

(d) In any event, we see that fowl is unhealthy after blood-letting. That being the case, why does the Tana Kama of Raban Shimon ben Gamliel in the Beraisa above (which, we just concluded, speaks after blood had been let) not preclude fowl as well as fish from things that are not considered Basar?

(a) What did Shmuel mean when he said 'Nun, Samech Ayin'?

(b) How will we reconcile Rava, who establishes the Beraisa, not after blood-letting had been performed, but when the Noder's eyes were hurting, and fish is bad for the eyes, with Shmuel?

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