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1)

(a) What is the Halachic difference between burying a dead person on the *first* day of Yom-Tov and burying him on the *second* day?

(b) Is this distinction applicable to Rosh Hashanah as well?

(c) According to Rava, the concession on the second day does not apply to an egg (as we learned earlier). The Neherda'i disagree.
Why are they lenient even by the two days of Rosh Hashanah?

(a) Rav restricts burying a dead person on the second day to where the corpse had been lying for some time and decay is likely to set in.
What does Rav Ashi say?

(b) Is this concession confined to the burial itself, or does it extend to cutting clothes for him, too? What kind of clothes are we talking about? The shrouds?

(c) What else did they used to do for a Meis, that is included in this Halachah?

(d) In Ravina's time, they rescinded the entire concession of burying on Yom-Tov, because of the Chavri.
What does this mean? Who were the 'Chavri'?

(a) What can one do if he forgot to prepare an Eiruv Tavshilin before Yom- Tov?

(b) Then why on the first day of Rosh Hashanah, was Rav Ashi sad that he had forgotten to make an Eiruv?

(c) Ravina quoted him the Neherda'i, who permit even an egg on the second day of Rosh Hashanah.
What did Rav Mordechai tell him? Who was Rav Mordechai?

(a) According to Rav, a chick that is born on Yom-Tov is forbidden just like an egg.
Why does Shmuel, or according to others, Rebbi Yochanan, permit it?

(b) How will Rav explain the Beraisa, which permits a calf that is born on Yom-Tov?

(a) May one eat a calf that one finds inside a Tereifah that one Shechted?

(b) Then why will Rav also concede that a calf that is born from a Tereifah is permitted?

(c) On the same grounds, why does Rav not permit a chick that was born on Yom-Tov?

6)

(a) Seeing as an animal is intended for man's use, why is not permitted to cut up a healthy animal that died on Shabbos to feed one's dog?

(b) In that case, on what grounds does Rav permit a calf that was born from a Tereifah animal on Shabbos 'since it was fit for dogs via its mother'? Is it not correct to say that if 'what is fit for a human is not fit for an animal' then the reverse is certainly true?

8)

(a) If one Shechts a chicken and finds inside it eggs whose yellow is complete, but that are still attached to the mother, may one eat them ...

1. ... with milk?
2. ... if the mother was Shechted on Yom-Tov?

(b) When Rav Huna, quoting Rav, declares only *an egg that has emerged* to be complete, we ask from a Beraisa that permits even *an egg that one finds inside the mother* that was Shechted on Yom-Tov, to be eaten on the same day.
What objection does the Gemara raise to this Beraisa?

(c) How do we prove that our Mishnah, where Beis Shamai and Beis Hillel argue by an egg that was laid on Yom-Tov, also agrees with the Beraisa?

(d) Why can we not explain that Beis Shamai and Beis Hillel also argue by eggs that one finds inside the mother, and that the Tana presents the case of eggs that were laid on Yom-Tov, to teach us that even there, Beis Shamai is lenient, and permits the eggs?

(a) How do we finally establish Rav Huna Amar Rav? To what is he referring when he implies that eggs that did not emerge are not considered complete eggs?

(b) What are the ramifications of this ruling?

(a) A certain man let it be known that he wanted 'Bei'i de'Pachya'.
What are 'Bei'i de'Pachya'?

(b) What did Rebbi Ami rule when someone sold him complete eggs that were found inside the Shechted mother?

(c) Seeing as the man specifically said 'Bei'i de'Pachya', is it not obvious that the sale is invalid?

(d) Had the man really meant that, would the sale have been valid?