Previous daf

1)

(a) Rav Papa asks whether the Shiur of a Koseves ha’Gasah (a large date) includes the pit or not.
If it does not, how will we explain the Mishnah, which explicitly writes ‘Kamoha u’ki’Gerinasah’?

(b) Rav Ashi asked whether the Mishnah in Ohalos ‘Etzem ki’Se’orah’ (the Shiur that a bone from a dead person is Metamei) includes the shell of the barley, or not.
What second She’eilah does he ask?

(c) Why does Rav Ashi not agree with Rav Papa’s She’eilah? Which side of the She’eilah does he take for granted?

(d) Rav Papa does not agree with Rav Ashi’s She’eilah. According to him, when is a barley grain called ...

1. ... a ‘Shibo’les’?
2. ... an ‘Ushla’ (or a ‘Chushla’)?

(a) According to Rabah quoting Rav Yehudah, is a Koseves ha’Gasah more than a k’Beitzah, or less?

(b) Either way, why did Chazal give that Shiur for Yom Kipur, and not a k’Zayis?

(c) What did Rabban Gamliel say when they brought him a bucket of water and two large dates on Sukos? Was this obligatory?

(d) Which three leniencies did Rebbi Tzadok practice when they gave him less than a k’Beitzah of food on Sukos?

3)

(a) What can we deduce from Rebbi Tzadok (in the previous question) - with regard to the Shiur of food that requires a Sukah?

(b) What is now the problem with Rav Yehudah (who learnt earlier that a Koseves ha’Gasah with its pit is more than a k’Beitzah) from Rabban Gamliel?
How do we know that two dates are less than a k’Beitzah?

(c) How does Rebbi Yirmiyah answer this Kashya?

(d) What common saying derives from what Rebbi Yirmiyah just said?

(a) Rava dismisses the above Kashya outright. According to him, two dates are *more* than a k’Beitzah.
In that case, why did the Tana say that they did not require a Sukah?

(b) How will Rava explain Rebbi, who said in a Beraisa that they ate figs and grapes in front of Rebbi Elazar ben Shamu’a ‘Achilas Ara’i’ (casually - less than a k’Beitzah) outside the Sukah - implying that to do so ‘Achilas Keva’ (more than a k’Beitzah) would have been forbidden - even though figs and grapes too, are fruit?

(c) Alternatively, the Beraisa speaks when they ate a full Shiur of fruit (an ‘Achilas Keva’).
Then why did Rebbi mention ‘Achilas Ara’i’?

(a) How do we try to prove Rava right from the Mishnah in Sukah, which says that, according to Rebbi Eliezer (who requires fourteen meals in the Sukah), one can make up those meals with ‘Minei Targima’?
What do we presume 'Minei Targima’ means to mean?

(b) How do we refute this proof by redefining ‘Targima’?

(c) How do we then refute it - even assuming that ‘Targima’ does *not* mean fruit? Why might the Tana have omitted fruit, even if fruit *does* require Sukah?

(a) Why do Beis Shamai hold that whereas, regarding ‘Bal Yera’eh’ and ‘Bal Yimatzei’, the Shiur for yeast is a k’Zayis, the Shiur for Chametz is a Koseves? Why should Chametz and yeast have different Shiurim?

(b) Why can we not say that the Shiur for Chametz is a k’Zayis and the Shiur for yeast, less than a k’Zayis?

(c) How does Rav Zevid prove from here that a Koseves ha’Gasah is *less* than a k’Beitzah?

(d) We refute this proof by pointing out that Beis Shamai refers to an ordinary Koseves, which is equal to a k'Beitzah; whereas a Koseves ha'Gasah is indeed larger than a k'Beitzah (as Rav Yehudah contends).
What is the Gemara's second answer?

(a) According to Rebbi Meir, one needs to eat a k’Zayis of bread in order to Bensch.
What does Rebbi Yehudah hold?

(b) Both of them derive their opinions from the Pasuk in Eikev “ve’Achalta ve’Sa’va’ta u’Verachta ... "
How does Rebbi Meir interpret ...

1. ... “ve’Achalta”?
2. ... “ve’Sava’ta”?

(c) How does Rebbi Yehudah interpret these two words?

(d) How does Rebbi Zevid derive from here that a Koseves ha’Gasah must be less than a k’Beitzah? Which comes first, ‘Meyasva’ or ‘Sevu’i?