(a) To what extent must the meat, the onions or the egg be roasted before Shabbos enters, in order to be permitted?

(b) Who was ben D'rusai?

(c) Does this leniency apply only to roasting, or does it also extend to cooking?

(d) To which other area of Halachah does it apply?

(a) What is the Gemara's She'eilah regarding 'Paneha ha'Tachton' of Rebbi Eliezer?

(b) What is the conclusion? Is this a Chumra or a Kula?

(c) Our Mishnah permits placing the Korban Pesach in the oven shortly before Shabbos enters (on Erev Pesach which falls on Friday) only because the members of the group are alert and will remind each other. Why, considering that above, we permitted the meat of a kid, should it not be permitted anyway?

(a) Why are the Kohanim permitted to light the fire in the Beis ha'Mokad just before Shabbos enters, without having to make sure that it is properly alight (like one does by other fires)?

(b) Then what do we infer from the Pasuk in Vayakheil "Lo Seva'aru Eish be'Chol Moshvoseichem"?

(a) 'u'vi'Gevulin, Kedei she'Tochaz ha'Or be'Ruban'. According to Rav, this means 'be'Rov Kol Echad ve'Echad'. What does this mean?

(b) How does Shmuel explain the Mishnah?

(c) What are the two opinions regarding one solitary log of wood, and what is the Halachah?

(d) With regard to Yehoyakim's burning of Yirmiyah's original manuscript of Eichah, the Pasuk in Yirmiyah writes "ve'ha'Ach Lefanav Meva'eres". Some interpret "ve'ha'Ach" to mean a willow tree, or willow wood. What is the second meaning of the word?

(a) Canes (bamboo) and date-pits do not require a 'Rov', but may be lit immediately before Shabbos. When, according to Rav Huna, is a 'Rov' require...

1. ... even by canes?

2. ... even by date-pits?

(b) Why does Rav Chisda disagree with him?

(c) With whom does Rav Kahana agree, to make it a majority opinion (two against one), and consequently, the Halachah?

(a) What is the significance of a 'Medurah' of pitch, sulfur, cheese or wax? What is a Medurah?

(b) Which two things does another Beraisa add to the list?

(c) From where do we know that thin twigs require a 'Rov' to be lit, before Shabbos enters?

(d) 'Shucha de'Arza' and 'Zaza' do not require a 'Rov'. What is ...

1. ... 'Shucha de'Arza'?

2. ... 'Zaza'?

(a) One of the things that may not be used as a wick is 'Lechesh'. What is Lechesh?

(b) What do we learn from the Pasuk in Yeshayah "ve'Hayah ha'Chosen li'Ne'ores"?

(c) 'Chosen' is 'Kisna de'Dayek ve'Lo Nafitz'. What is 'Kisna de'Dayek ve'lo Nafitz'?

(a) In the second explanation, Ravin differentiates between Shira'in and Shira Parnada. In that case, in the Beraisa 'ha'Shira'in, ve'ha'Chalach va'ha'Sarikin Chayavin be'Tzitsis', how will he define ...

1. ... 'Shira'in?

2. ... 'Chalach?

(b) How will he explain the Beraisa according to his first explanation, where he does not differentiate between Shira'in and Shira Parnada?

(a) 'Pesilas ha'Idan' is found in the willow-tree. What is it?

(b) What is Pesilas ha'Midbar?

(c) And what is the 'Yerokah she'Al Penei ha'Mayim'? Why can it not be the moss that floats on the water?

(d) What is the reason for all the above not being eligible as wicks for the Shabbos-lights?

(a) Why does our Tana not include wicks made of wool or of hair, in the Mishnah?

(a) The Beraisa explains that until now, the Tana of the Mishnah has been dealing with the Pasul wicks. From now on he deals with the Pasul oils. Why is it necessary to tell us this? Is it not obvious?

(b) What is ...

1. ... Zefes?

2. ... Sha'avah?

3. ... Itran?

(c) Why do we need to know both names 'Itran' and 'Pesulta de'Zifsa,' 'Sha'avah', and 'Pesulta de'Duvsha'?