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1)

(a) If someone makes a Neder forbidding cooked food, does this include...

1. ... food that has been roasted of half-cooked?
2. ... food that has been over-cooked?

(b) If he says 'Konem Tavshil she'Eini To'em', he is forbidden to eat soft Ma'aseh Kedeirah, but permitted to eat it when it is hard.
What is 'Ma'aseh Kedeirah'?

(c) What is the basis for the difference between Ma'aseh Kedeirah which is soft and which is hard?

(d) What is the significance of the wording 'she'Eini To'em'? Would the Din have been different had he said 'she'Eini Ochel'?

(a) Is someone who made a Neder forbidding cooked food, permitted to eat an egg?

(b) What does Ma'aseh Kedeirah incorporate?

(a) We just quoted the Tana of our Mishnah, in whose opinion cooking does not include roasting.
What does Rebbi Yashiyah say?

(b) How can we prove from the Pasuk in Divrei Hayamim "va'Yevashlu es ha'Pesach ka'Mishpat" that Bishul incorporates roasting? Why is there no real proof for Rebbi Yashiyah from the Pasuk?

(c) We initially suggest that whereas the Rabbanan follow the principle 'bi'Nedarim Holchin Achar Leshon B'nei Adam', Rebbi Yashiyah does not. What ramifications might the Machlokes then have regarding someone who makes a Neder not to drink wine on Yom-Tov?

(d) How will we explain the Machlokes, assuming they both hold 'bi'Nedarim Holchin Achar Leshon B'nei Adam'?

(a) Our Tana forbids someone who makes a Noder to abstain from eating a Tavshil, to eat soft Ma'aseh Kedeirah, but permits it when it is hard, on which we ask 'But his Neder was from a Tavshil'? The Kashya might be on the fact that he is permitted to eat Ma'aseh Kedeirah when it is hard (which is not a Ma'aseh Kedeirah).
What else might we be asking?

(b) What is the answer?

(c) We support this with a Beraisa which forbids someone who made a Neder not to eat a Tavshil, to eat small pumpkins.
What reason does the Tana of the Beraisa give that lends this support.

(d) How do we initially reconcile this with Rebbi Yirmiyah, whose doctor refused to cure him because he referred to the small pumpkins that he saw in Rebbi Yirmiyah's house as 'the Angel of Death'?

(a) Rava bar Ula answered the Kashya by making a distinction between the fruit itself and its inside.
Which one is the healthy one?

(b) With what should ...

1. ... one eat it?
2. ... one eat the inside of flax?

(c) Why should one not tell the latter to an Am ha'Aretz?

(d) According to Rava, pumpkins are bad for sick people.
How does he therefore explain the Beraisa, which says that they are good? What does the Beraisa mean by 'sick people'?

(a) Rava bases the previous statement on another statement of his, where he says that we Daven for 'Ketziri u'Meri'i' nowadays, according to Rebbi Yossi.
What does Rebbi Yossi say?

(b) Why would we not Daven for them, according to the Rabbanan?

(c) What do we prove from Rava's statement?

7)

(a) Our Mishnah, which permits someone who made a Neder not eat a Tavshil, to eat thick Ma'aseh Kedeirah, does not go like the Bavla'i.
What did the Bavla'i used to do? Why did Rebbi Zeira call them stupid?

(b) 'Nakrani de'Hutzal' means 'the men of Hutzal who ate in a clean manner'.
What does 'Nakdani (de'Hutzal)' mean?

(c) Bearing in mind that Rav Chisda came from Bavel, what Safek did he have (which he hoped the Nakrani de'Hutzal would solve) concerning the best way to eat Daysa (porridge)?

(d) Rava would eat it with Chasisi.
What is 'Chasisi'?

(a) When Raba bar Rav Huna asked his father why he ate porridge with his fingers, what did he quote Rav as saying?

(b) What good advice did both Rav and Rav Huna give their sons with regard to eating porridge and the meat of an ox?

(c) What did the same two Amora'im say about pumpkins and porridge? In which way are these two foods unique?

(a) Rebbi Yehudah and Rebbi Yossi were eating porridge from the same dish. One of them ate it with his hands.
What did the other one eat it with?

(b) The one asked the other why he fed him the dirt from his fingernails. What did the second one retort?

(c) What did Rebbi Shimon reply when Rebbi Yehudah asked him why he did not partake from the 'Blusfin' (a species of fig that is hard to digest) that was placed in front of them?

(d) The last word went to Rebbi Yehudah.
What did he say?

(a) When Rebbi Tarfon asked Rebbi Yehudah why his face was shining, he replied that it was because, on the previous day, Rebbi Tarfon's servants had brought them fresh beets from the field and served them without salt. What would have happened had they served them *with* salt?

(b) What did Rebbi Yehudah reply to that Roman matron, when she asked him how he could issue rulings whilst in a state of drunkenness.
Why must she have been mistaken?

(c) Then why *was* his face shining?

(a) A certain Tzedoki told Rebbi Yehudah that his face resembled either that of a moneylender who lent on interest, or to a pig farmer.
What did he mean with that?

(b) What did Rebbi Yehudah retort?

(c) Then what reason did he give him to explain his shining face?

(a) Rebbi Yehudah would take a barrel with him to the Beis ha'Medrash and say 'Gedolah Melachah, she'Mechabedes es Ba'alehah'.
What did he mean by that?

(b) Rebbi Shimon would do the same thing.
What did he carry with him to the Beis ha'Medrash?

(a) Rebbi Yehudah's wife purchased wool with which she made a G'lima (a sort of coat).
Who was the G'lima for? What B'rachah did Rebbi Yehudah make when he wore it?

(b) When Raban Shimon ben Gamliel decreed a fast-day, why did Rebbi Yehudah not participate in the proceedings?

(c) For some reason, he declined to accept the borrowed coat that Raban Shimon ben Gamliel's sent him.
What did he show the Sheli'ach who brought him the coat (Me'il)?

(d) Why did he not then make the most of those gold coins, and buy himself a respectable coat?

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