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1)

(a) What does one normally use to grind spices and salt?

(b) Beis Shamai require changing to a wooden pestle to grind spices, and to an earthenware jar or a wooden ladle to grind salt.
What do Beis Hillel say?

(c) Rav Huna and Rav Chisda argue as to why everyone agrees that salt requires a change. According to one of them, it is because everyone knows in advance that his pot requires salt (so he should have ground it in advance); whereas not everyone knows which spices he will decide to use on Yom-Tov (therefore it is not possible to grind them in advance). What does the other one say?

(d) One of the differences between the two opinions is with regard to a spice that one knew in advance one was going to use.
What is the other difference?

(a) Rav Yehudah quoting Shmuel, permits grinding even salt without a change, like Rebbi Meir in a Beraisa.
Which two Chumros do Beis Shamai require according to Rebbi Meir, which Beis Hillel do *not*?

(b) In which case do Beis Shamai agree that no change is necessary?

(c) According to the initial text in the Beraisa, Beis Hillel permit grinding salt with everything.
What objection do we raise to this text? How do amend it?
(d) Is it correct to say that Shmuel does not require any change at all?

(a) What did Rav Sheshes declare when he heard the sound of grinding in his vicinity?

(b) How could he be certain that whoever was grinding ...

1. ... was not holding the pestle on its side?
2. ... was grinding salt and not spices?

(a) The Beraisa forbids grinding Tisni and using a mortar.
What is 'Tisni'?

(b) How do the two statements clash?

(c) How do we initially attempt to reconcile the two statements without rendering the former one redundant?

(d) How does Abaye explain the Beraisa, when we discover a second Beraisa which permits a small mortar?

5)

(a) Rava reestablishes the initial interpretation forbidding even the use of a small mortar (as we learned above, in 4c.).
How does he then explain the Beraisa which permits a small mortar?

(b) Rav Papi refused to eat porridge in Mar Shmuel's house, presuming that it had been ground in a large mortar on Yom-Tov.
Considering that they both lived in Bavel, how did Rav Papi know that ...

1. ... it had been ground in a large mortar?
2. ... it had been ground on Yom-Tov, and not on the day before?

(c) Alternatively, Rav Papi was strict in Mar Shmuel's house, even as concerns a small mortar.
Why was that?

(a) Beis Hillel permit selecting in the regular way.
What do Beis Shamai say?

(b) Beis Hillel permit selecting in one's lap, or using a cone-shaped funnel or a dish.
Which vessels may one not use to select with?

(c) What leniency does Raban Gamliel add with regard to selecting in water?

(a) Beis Hillel permit even removing the waste.
What does Raban Gamliel say to qualify this?

(b) If Raban Gamliel really meant what he said, then even taking the *food* would be prohibited.
Why is that?

(c) So what *does* he mean?

(d) So what is the basis of the Machlokes between Beis Shamai and Beis Hillel?

9)

(a) What kind of gift do Beis Shamai *permit* sending on Yom-Tov?

(b) Beis Hillel are far more liberal.
What kind of gift do they *forbid* sending on Yom-Tov?

(c) Rebbi Shimon is more lenient still.
What does he say? Why is that?

(d) On what grounds does the Tana Kama disagree with him (See Tosfos Yom- Tov)?

(a) Rav Yechiel quotes a Beraisa forbidding the sending of a gift 'be'Shurah'.
What constitutes a Shurah? Why is it forbidden?

(b) What does the Gemara rule with regard to three people carrying three gifts?

(c) Is Rebbi Shimon's concession confined to wheat or does it extend to barley and lentils?

(a) The Mishnah permits sending garments that have not yet been stitched.
What is the use of such garments?

(b) Which two kinds of shoes does the Tana of our Mishnah forbid sending on Yom-Tov?

(c) Rebbi Yehudah adds a white shoe.
What is a white shoe? Why may one not send it, according to him?

(d) What category of article does the Tana permit sending on Yom-Tov (although we will later change the plain meaning of his statement)?

(a) What do we learn from the Pasuk in Kedoshim "u'Veged Kil'ayim Sha'atnez Lo Ya'aleh Alecha"?

(b) in that case, may one lie ...

1. ... directly on top of Sha'atnez garments?
2. ... on top of Sha'atnez garments if one places other sheets in between the Sha'atnez and oneself?

(c) And is one permitted to use a curtain that contains Sha'atnez? What did Chazal say about such a curtain?

(d) So how will we explain the Tana of our Mishnah, who permits sending even garments that contain Sha'atnez?