Previous daf

1)

(a) What did Rav Nasan bar Asya do on the second day of Shavu'os that caused Rav Yosef to place him in Cherem?

(b) What query did Abaye put to Rav Yosef?

(c) Rav Yosef replied that Cherem is more stringent than Malkos.
How did he prove this?

(d) According to the second Lashon, Rav Yosef gave Rav Nasan bar Asya Malkos.
How did he justify this, considering Rav and Shmuel's ruling that someone who violates the second day Yom-Tov is placed in Cherem, rather than receives lashes?

(a) The Tana Kama of our Mishnah ostensibly forbids a species of fruit that is brought from a place where they have *not* yet finished, to a place where they *have*.
What does 'finished' mean?

(b) And what does Rebbi Yehudah seem to mean when he says 'You can also go and fetch some'?

(c) What is the problem with this?

(a) The Gemara amends the Tana Kama to read 'O mi'Makom she'Lo Kalu le'Makom she'Lo Kalu, ve'Shama she'Kalu bi'Mekomo'.
What is now their Machlokes?

(b) How do we then amend the opinions in order to accommodate Rebbi Elazar, who maintains that Rebbi Yehudah is stricter than the Tana Kama, not more lenient?

(c) Abaye re-establishes the Mishnah by someone who brought fruit from a place where they have *not* finished to a place where they *have*, and he then takes them back to find that they have still not finished.
What is now their Machlokes?

(d) Why does the Gemara reject this explanation too?

(a) Rav Ashi finally establishes the Machlokes like that of the Mishnah in Shevi'is, regarding three different species that are pickled together in a barrel. Rebbi Eliezer holds that the moment one of the kinds is finished, the entire barrel is forbidden.
What do Rebbi Yehoshua and Raban Gamliel say?

(b) Like whom do the Tana Kama and Rebbi Yehudah respectively, hold?

(a) Ravina connects the Machlokes between Rebbi Yehudah and the Tana Kama to the Machlokes between the Tana Kama in another Beraisa (who permits eating dates in Yehudah, even 'Al Shel Bein ha'Shitzin', and Raban Shimon ben Gamliel, who says 'Ochlin Al Shel Bein ha'Kifin, ve'Ein Ochlin Al Shel Bein ha'Shitzin'.
What does this mean?

(b) Like whom do the Tana Kama and Rebbi Yehudah respectively, hold?

6)

(a) What is the significance (regarding Bi'ur in the Shemitah-year) of

1. ... the three lands Yehudah, Ever ha'Yarden and the Galil?
2. ... the three areas into which each of these three regions was divided?

(b) What do we learn from the Pasuk in Behar "*ve'li'Vehemtecha, ve'la'Chayah* Asher be'Artzecha Tihye Chol Tevu'asah Le'echol"?

(c) How did Chazal know to divide Eretz Yisrael specifically into the three aforementioned regioncs?

(a) What does the Mitzvah of Bi'ur Shevi'is constitute?

(b) What additional Derashah (besides that in 6c.) does Rebbi Shimon ben Elazar learn from the extra 'Chaf' in "be'Artzecha" (or from "*Asher* be'Artzecha")?

(c) What do the Rabbanan hold?

(a) Rav Kahana, quoting his Rebbe, Rebbi Avahu, ruled like Rebbi Shimon ben Elazar, Rav Huna Brei de'Rav Ika quoting his Rebbe, Rebbi Avahu, ruled like the Chachamim.
Why did Rav Safra accept the opinion of Rav Huna Brei de'Rav Ika?

(b) How did he find a hint for this in the Pasuk in Hoshei'a "Ami be'Atzo Yish'al, u'Maklo Yagid Lo"?

(c) What has Rav Safra's choice got to do with Rachbah, who quoted his Rebbe, 'Rebbi' Yehudah in connection with the double-sheltered rows of seats that surrounded the Har ha'Bayis?

(a) What do we learn from the Pasuk in Behar (in connection with the Shemitah-produce) "le'Ochlah"?

(b) How does the Gemara attempt to justify Rebbi Ila'i, who chopped down a date-palm for firewood in the Shemitah, even though it contained unripe dates?

(c) We refute this however, because of what Rav Nachman quoting Rabah bar Avuha said.
What did he say?

(d) The Gemara attempts to resolve the problem by establishing Rav Nachman like Rebbi Yossi.
What does Rebbi Yossi say, and like whom does Rebbi Ila'i hold?

(a) The above answer however, is unacceptable, due to the Mishnah in Shevi'is, which lists the stages at which the various fruits are Chayav Bi'ur. The difficulty is based on a statement by Rav Asi, who commenting on the Mishnah 'ha'Gefanim mi'she'Yigare'u', explains 'Hu Boser, Hu Giru'a, Hu (ke') Pul ha'Lavan'.
What does the Gemara go on to prove from this Mishnah?

(b) Why does the Gemara need to cite Rav Asi's statement here?

(c) How do we finally justify Rebbi Ila'i's cutting down his date-palm in the Shemitah-year?