(a) Shmuel says that 'Shor shel Petem, Harei Hu k'Raglei Kol Adam'. What is a 'Shor shel Petem'?

(b) What does 'Kol Adam' mean?

(c) What is the reason for this ruling?

(a) Shmuel also says that a Shor shel Ro'eh shares the Techum of the people of the town. What is a Shor shel Ro'eh?

(b) What are the ramifications of his ruling?

(c) Why does it not share the Techum of the respective purchaser (assuming he made an Eruv in any one direction)?

(a) We learned in our Mishnah that if someone borrows a vessel from his friend on Erev Yom-Tov, the vessel shares the Techum of the borrower regarding Techumin. Why is that not obvious?

(b) This serves as a proof for Rebbi Yochanan. What did Rebbi Yochanan say about Reuven who borrows a vessel from Shimon on Erev Yom-Tov?

(c) And why does the Tana need to tell us that a vessel that are borrowed on Yom-Tov, share the Techum of the lender? Is that not obvious, too?

(a) What was Rebbi Aba keen to achieve when he went to Eretz Yisrael?

(b) What problem did Rebbi Avin (or Rebbi Avahu) and his colleagues have with our Mishnah, which rules that even the woman who owns the water and the salt prevents the woman who owns the flour from taking the dough where the other one cannot go?

(c) How did Rebbi Aba (in an attempt to achieve his ambition) answer their Kashya?

(d) How did the Chachamim react ...

1. ... to Rebbi Aba's answer?

2. ... to Rebbi Aba's question when he asked them whether they had laughed because he took their 'Gulsa'? What is a 'Gulsa'?

(a) Rav Oshaya justified their laughing, based on the fact that even Rebbi Aba did not ask from wheat and barley. What did he mean?

(b) Does this mean that Shimon is exempt from paying Reuven?

(c) Rav Safra tries to substantiate Rebbi Aba from a statement of Rebbi Chiya Ketuspa'ah Amar Rav. What did Rav say regarding someone who picks stones from his friend's granary?

(d) How might that ruling substantiate Rebbi Aba?

(a) Abaye maintains that our case (of the water and salt in the dough) is not comparable to picking stones from his friend's granary. Why not?

(b) Rav Safra counters by citing a ruling of Rav Chisda. What distinction does Rav Chisda make between a piece of Neveilah falling into a pot containing Shechutah, and a piece of Shechutah falling into a pot of Neveilah?

(c) How does Rav Safra refute Abaye's Kashya from there?

(d) How does he substantiate this with Rebbi Yochanan ben Nuri's statement regarding objects of Hefker? What does Rebbi Yochanan ben Nuri say?

(a) On what grounds does Abaye nevertheless insist that the water and the salt should become Batel (like the Chachamim)?

(b) How will Abaye then resolve the Chachamim's original Kashya? Why does the water and salt of the one woman prevent the owner of the flour from taking her dough to wherever she is permitted to go?

(c) Rava answers the Kashya on the spices. What does he say? Do Abaye and Rava disagree?

(a) Rav Ashi dismisses the Chachamim's Kashya outright. What principle does he cite to explain why the water and the salt do not become Batel?

(b) What are the two ramifications of this principle in this case?