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1)

(a) Beis Shamai forbids carrying a child, a Lulav or a Sefer-Torah into the street on Yom-Tov.
What do Beis Hillel say?

(b) Is their Machlokes confined to these three things?

(a) What did Rav Yitzchak bar Avdimi say to that Beraisa expert who quoted a Beraisa which sentences someone who Shechts an Olas Nedavah on Yom-Tov to Malkos? What would Beis Hillel hold according to him?

(b) Rabah disagrees. In his opinion, Beis Shamai and Beis Hillel argue over whether Eruv and Hotza'ah apply on Yom-Tov or not.
How does Rabah explain the Machlokes?

(c) What do Beis Hillel learn from the Pasuk in Yirmiyah "ve'Lo Sotzi Masa mi'Bateichem *be'Yom ha'Shabbos*"?

(d) How could the author of the Beraisa quoted in a. be Beis Hillel, according to Rabah?

(a) How does Rav Yosef prove Rabah wrong from the fact that Beis Shamai and Beis Hillel argue by the objects specified in the Mishna?

(b) Since Beis Hillel permits carrying even when it is not necessary, why is it forbidden to carry even stones and similar objects that are not Muktzah?

(a) A Beraisa expert quoted a Beraisa to Rebbi Yochanan which sentences someone who cooked a Gid ha'Nasheh in milk and ate it to five sets of Malkos, two for cooking, two for eating and one for making a fire.
Which five La'avin has he transgressed?

(b) Which two La'avin did Rebbi Yochanan suggest that the Beraisa expert erase from the Beraisa, unless he wanted to establish it like Beis Shamai?

(c) What do we extrapolate from Rebbi Yochanan's statement?

5)

(a) Beis Shamai forbid taking Chalah or Matanos to a Kohen on Yom-Tov. What are Matanos? May one eat an animal from which the Matanos have yet not been given to the Kohen?

(b) Is Beis Shamai's Chumra confined to Chalah and Matanos that were separated *before* Yom-Tov, or does it apply even to those that were separated *on Yom-Tov itself*? What do Beis Hillel say?

(c) How do Beis Shamai prove their point of view from Terumah?

(d) On what grounds do Beis Hillel reject Beis Shamai's proof?

(a) What does Rebbi Yehudah say with regard to Matanos that were separated already yesterday, according to Beis Shamai?

(b) Rebbi Yossi is even more lenient.
What does *he* say?

(c) How do Beis Hillel learn Terumah from Chalah and Matanos according to him?

(d) How do Beis Shamai counter that?

(a) What does Acheirim, who is the most stringent of all, hold?

(b) Can our Mishnah possibly go like Rebbi Yossi?

(c) How do we establish 'Bein she'Hurmu me'Emesh, Bein *she'Hurmu me'ha'Yom*' (that Beis Shamai say in our Mishnah with regard to Chalah and Matanos), in order to accommodate Rebbi Yehudah's opinion?

(d) In what point is Rebbi Yehudah more lenient than Acheirim?

(a) Rav Tuvi B'rei de'Rav Nechemyah asked Rav Yosef about sending a barrel of Terumah-wine to a Kohen on Yom-Tov.
What did Rav Yosef reply?

(b) Why might it be forbidden to roll mustard-pods to obtain the seeds on Yom-Tov? Which Melachah is involved here?

(c) Why is this not a straightforward case of 'Ochel Nefesh', which is permitted?

(d) On what grounds did Rava rule leniently, when he was asked this very question?

(a) The Beraisa permits someone who rolled soft wheat-grains on Erev *Shabbos* to blow them on Shabbos 'mi'Yad le'Yad'.
What does 'mi'Yad le'Yad' mean?

(b) What does the Tana say in the equivalent case, if someone rolled the wheat-grains on Erev *Yom-Tov*?

(c) What does he nevertheless forbid using even on Yom-Tov?

(d) On what grounds is he strict in this latter case?

(a) How do we reconcile the above Beraisa, which permits only wheat-grains that were rolled on *Erev* Yom-Tov, with Rava, who permitted it even on *Yom-Tov*?

(b) What important change takes place once the wheat-grains have been rolled, and the outer husks removed?

(c) If one is permitted to roll the kernels in this way on Yom-Tov, how will we explain our Mishnah, which clearly states that corn can never reach the stage when it becomes Chayav Terumah on Yom-Tov?