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1)

(a) What happens to food that a Yisrael cooks be'Meizid on Shabbos?

(b) What do we learn from the Pasuk in Ki Sisa "Ki Kodesh Hi Lachem" (to reconcile this with the previous 'Kol she'Ti'avti Lach ... '?

(c) Based on that, how do we then explain the fact the if someone plows with an ox and a donkey or threshes with a muzzled cow, the result of his labor is permitted?

(d) Why will the same 'Kal va'Chomer' not apply to Basar be'Chalav (which, for the same reason, is less stringent than Shabbos)?

(a) And how do we explain the ruling permitting K'lai Zeri'im be'Hana'ah (any more than Basar be'Chalav)? What has this to do with the Pasuk in Ki Seitzei (in connection with K'lai ha'Kerem) "Pen Tikdash ha'Melei'ah"?

(b) Bearing in mind that our Sugya is discussing both the Isur Achilah and the Isur Hana'ah, what alternative do we suggest to differentiate between K'lai ha'Kerem and K'lai Zera'im?

(c) We answer by citing the Pasuk in Kedoshim "Behemt'cha Lo Sarbi'a Kil'ayim, Sadcha Lo Sizra Kil'ayim".
What do we learn from this Hekesh?

(d) From where do we learn that K'lai Beheimah is Mutar ba'Achilah?

(a) We ask that if someone transgressed and Shechted 'Oso ve'es B'no' on the same day, the second animal should be Asur because of 'Kol she'Ti'avti Lach ... '.
To what category of Melachah does 'Oso ve'es B'no' belong?

(b) How does that answer the Kashya? How do we know that Mechusar Z'man is Mutar to a Hedyot?

(c) And based on what S'vara do we explain why 'Shilu'ach ha'Kein' (the mother bird that one took after taking the eggs or the young) is not Asur?

(a) How else might we have answered the Kashya 'Shilu'ach ha'Kein Litsar'?

(b) How else might we interpret the Kashya 'Shilu'ach ha'Kein Litsar'?

(c) What do we gain by explaining the Kashya like this?

(d) How do we prove this to be the correct interpretation, based on the earlier Kashya from 'Choresh be'Shor va'Chamor' and Chosem Pi Parah ve'Dash Bah?

5)

(a) What does Resh Lakish learn from the Pasuk in Bo (in connection with the Korban Pesach) "Al Tochlu Mimenu Na u'Vashel *Mevushal* ... "?

(b) What does Rebbi learn from the superfluous Pasuk in Re'ei (in connection with blood) "Lo Sochlenu"?

(c) What exactly is Rebbi's Pasuk referring to?

(d) On what basis does Rebbi use this Pasuk for Basar be'Chalav and not for Dam?

(a) One of the thirteen principles of Rebbi Yishmael is 'Davar ha'Lamed me'Inyano'.
What does it mean?

(b) How does Rebbi apply this principle here?

(c) So we know from Rebbi's D'rashah that Basar be'Chalav is Asur ba'Achilah.
What did Rebbi Yochanan ask from there on Resh Lakish? (d) What did Resh Lakish reply?

(a) What does Rebbi then learn from the two Pesukim "ki Am Kadosh Atah" (written in the same Pasuk as "Lo Sevashel G'di") and "ve'Lo Sih'yeh Kadesh" (in Ki Seitzei)?

(b) How does de'Bei Rebbi Eliezer learn it from the same Pasuk in Re'ei "Lo Sochlu Kol Neveilah ... O Machor le'Nochri ... Lo Sevashel G'di ... "?

(c) And what does Tana de'Bei Yishmael learn from the fact that the Torah writes the Pasuk "Lo Sevashel G'di ... " three times?

(a) What does Isi ben Yehudah in a Beraisa learn from the 'Gezeirah-Shavah' "ki Am Kadosh Atah" (in Re'ei as we just stated) and the Pasuk in Mishpatim "ve'Anshei Kodesh Tih'yun Li, u'Basar ba'Sadeh Tereifah Lo Socheilu"?

(b) And what does he then learn from a 'Kal-va'Chomer' from Orlah?

(c) On what grounds do we query this 'Kal-va'Chomer"? Why can we not learn Basar be'Chalav ...

1. ... from Orlah?
2. ... from Chametz ba'Pesach, which we bring as a 'Binyan Av' to replace the 'Kal va'Chomer' from Orlah?

(d) So from which Isur do we try to learn the prohibition of Achilah and Hana'ah, to replace Chametz ba'Pesach (which does not carry an Isur Kareis)?

(a) What problem do we have with the initial D'rashah, which learns the Isur Achilah from the Gezeirah-Shavah "Am Kadosh" "Anshei Kodesh"), and the Isur Hana'ah from a 'Kal va'Chomer' from Orlah?

(b) What do we mean when we answer 'Choresh be'Shor va'Chamor ve'Chosem Pi Parah ve'Dash bah Yochi'ach'?

(c) And what do we ask on the Tana who, following the Kashya 'Mah le'Chametz ba'Pesach she'Kein Anush Kareis', answers 'K'lai ha'Kerem Yochi'ach'? What would we have expected him to reply?

(d) Yet the Tana does not do so, Rav Ashi explains, because we could then have asked a Pircha from another case which is Asur ba'Achilah but Mutar be'Hana'ah.
Which Isur?

(a) How does Rav Mordechai citing Resh Lakish refute Rav Ashi's explanation?
Why can we not ask on the 'Mah ha'Tzad' from Neveilah?

(b) Then why can we not learn the Isur Hana'ah from a 'Mah ha'Tzad' from Orlah and Chametz ba'Pesach?

(c) What problem do we have with this explanation?

(d) How does Rav Mordechai quoting Resh Lakish solve this problem?

(a) What Kashya remains, bearing in mind that we are not learning from K'lai ha'Kerem only, but from Orlah and Chametz ba'Pesach as well?

(b) So Rav Mordechai in the name of Resh Lakish divides the Din of Binyan Av into three categories.
What is an example of ...

1. ... 'Chada me'Chada Kula ve'Chumra Parchinan (Kol-Dehu Lo Parchinan)'?
2. ... 'Chada mi'Tarti Afilu Kol-Dehu Parchinan'?

(c) What distinction does he make with regard to a Binyan Av from three sources?

(d) How does this answer our previous Kashya (that they all grow from the ground)?

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