Previous daf

1)

(a) From where does Rebbi Yossi Hagelili learn that one is *not* Yotze the Mitzvah of Matzah with Ma'aser Sheni in Yerushalayim?

(b) Rebbi Akiva holds that one *is*, because the Torah writes "Matzos" a number of times.
What does he do with "Lechem Oni"?

(c) How does Rebbi Akiva account for the fact that we read it "Lechem *Oni*" (and not "Ani")?

(a) Raban Gamliel holds that dough that was kneaded with wine, oil or honey should be burnt immediately.
When is this speaking? On which day of Yom- Tov?

(b) What is Raban Gamliel's reason?

(c) How will Resh Lakish (who said earlier that fruit-juice does not cause dough to become Chametz) explain this Beraisa?

(d) What do the Rabbanan say about dough that was kneaded with wine, oil or honey?

(a) What is 'Kituf'?

(b) The Tana Kama permits Kituf with wine, oil and honey, despite the fact that he forbids kneading the dough with them.
What do the Chachamim say?

(c) Nobody argues about kneading dough with warm water.
Do they hold that it is Mutar or Asur?

(a) Rebbi Akiva declared that he personally kneaded dough with wine, oil and honey on Pesach in the presence of Rebbi Eliezer and Rebbi Yehoshua, and that they had not issued any protest.
How do we reconcile this with the statement that he made earlier, forbidding dough that was kneaded with wine, oil and honey?

(b) This distinction is similar to that made by Rebbi Yehoshua ben Levi, when he instructed his son not to knead dough with milk on the first day of Pesach, but that on subsequent days, it did not matter if he did.
In light of the general prohibition of kneading dough with milk, what are the two ways of explaining Rebbi Yehoshua ben Levi's instructions?

(a) What is 'Lesisah'?

(b) What do we learn from the Pasuk in Vayikra "ve'Yatzak Aleha Shamen ... ve'Hevi'ah El ha'Kohen"?

(c) In that case, how do we account for the fact that kneading the dough for the flour-offerings (which was performed even by non-Kohanim) was permitted in warm water, whereas Lesisah was forbidden (even though, in both cases, they were not performed by Kohanim, and there is reason to suspect that the Minchah would become Chametz)?

(d) Then why was Lesisah performed by the Minchas ha'Omer?

6)

(a) Rebbi Yossi Hagelili forbids Matzah of Bikurim (which can only be eaten in Yerushalayim) from the Pasuk in Ki Savo "be'Chol Moshvoseichem".
From where does Rebbi Akiva initially learn it?

(b) Then why do we not also preclude Matzah made from wheat and barley (from which Bikurim *can* be brought) from the Hekesh of Matzah to Maror? - See Tosfos DH 'Otzi'.

(c) The Gemara however, rejects this distinction between Matzos made from Bikurim and Matzos made from wheat and barley, and proves that Rebbi Akiva himself retracted form this Derashah, and in fact, learnt like Rebbi Yossi Hagelili in this point.
What does he now do with the extra "Matzos"mentioned in the Pasuk?

(d) Rebbi Akiva prefers to include Ma'aser Sheni from the extra "Matzos" and to preclude Bikurim from "be'Chol Moshvoseichem" because (unlike Bikurim) Ma'aser Sheni has a Heter be'Chol Moshvos, like Rebbi Elazar said. What did Rebbi Elazar say (Darshening the Pasuk "Ki Lo Suchal Se'eiso" - Re'ei)?

(a) Why does Rebbi Yossi Hagelili not preclude Bikurim from "Lechem Oni", in the same way as he precludes Ma'aser Sheni from there?

(b) Why does Rebbi Shimon permit an Onan to eat Bikurim?

(c) From where do the Rabbanan learn that it is forbidden?

(a) How does Rebbi Shimon interpret the Pasuk in Ki Savo "ve'Samachta be'Chol ha'Tov"?

(b) Does one bring Bikurim after Chanukah, and how do we learn that from the Pasuk "Asher Tavi me'Artzecha"?

(a) Tanu Rabbanan: "Lechem Oni", 'P'rat le'Chalut va'Ashishah'.
What are 'Chalut' and 'Ashishah'?

(b) So from where do we know that one is not obligated to use Matzah made of coarse flour?

(c) How does the Gemara prove that 'Ashishah' must be something important?

(d) How does Shmuel interpret the 'Ashishah' in the Pasuk in Shmuel?