1)

(a)After ruling like the Seifa of our Mishnah (that 'Nosen Ta'am li'Fegam is Mutar' [see Tosfos 'Amar Rav Yehudah']), Rav Yehudah Amar Rav qualifies the Mishnah's example 'K'gon Chometz she'Nafal al-Gabei G'risin' to where the vinegar falls on hot G'risin. If it fall on cold G'risin which are then heated up - the stew will be Asur (because it is considered 'Hishbi'ach ve'li'be'Sof Pagam' [inasmuch as until the mixture becomes hot, the taste is pleasant).

(b)Rabah bar bar Chanah Amar Rebbi Yochanan issued the same ruling as Rav Yehudah Amar Rav - as did Rav Dimi quoting Rebbi Yochanan, when he arrived from Eretz Yisrael).

(c)According to Rav Dimi's testimony, they actually used to eat cold G'risin with vinegar in Tzipori on Arvei Shabasos, and they called it ...

(d)... 'Shechalayim'.

2)

(a)Resh Lakish rules that, if for example, the stew is spoiled but would have tasted good had they added salt - 'Nosen Ta'am li'Fegam' does not apply, and the stew is Asur.

(b)In the second Lashon however, he rules that - as long as the stew is spoilt, 'Nosen Ta'am li'Fegam' applies, irrespective of how it would have tasted had they added salt, and the stew is permitted.

3)

(a)Rebbi Avahu Amar Rebbi Yochanan rules that ...

1. ... 'Kol she'Ta'amo u'Mamasho (where the actual Isur is contained in the mixture [only it is unrecognizable as an Isur]) - it is Asur and someone who eats it receives Malkos.

2. ... 'Ta'amo ve'Lo Mamasho (milk that falls into a meat dish and becomes absorbed in it, or Cheilev that falls into a cooked dish and melts) - it is Asur but is not subject to Malkos.

(b)The Shi'ur of Isur for Malkos is the time it takes to eat a ke'Zayis bi'Chedei Achilas P'ras, comprising - four ke'Beitzim (the volume of half a loaf of three loaves per Kav, which in turn is twenty-four ke'Beitzim).

(c)If there is more than a K'dei Achilas P'ras per k'Zayis - then it is as if one eats half a 'ke'Zayis today and half, tomorrow, in which case he is Patur from Malkos.

(d)The source for this is - 'Halachah le'Moshe mi'Sinai' (which is the source of the majority of Shi'urim).

(e)Rebbi Yochanan concludes 've'Im Ribah Ta'am li'Fegam, Mutar' (rather than just 'Im Nasan Ta'am li'Fegam ... ') to teach us that - even though it spoils the food only together with another ingredient, it is still permitted.

4)

(a)We rule - like the second (lenient) Lashon of Resh Lakish (regarding 'Nosen Ta'am li'Fegam' which could have been rectified by adding salt).

(b)Rav Kahana extrapolates from the statements of Rav Yehudah, Rabah bar Chanah, Rav Dimi, Resh Lakish and Rebbi Avahu that - they all hold 'Nosen Ta'am li'Fegam, Mutar'.

(c)We extrapolate from Resh Lakish's words 'Nosen Ta'am li'Fegam she'Amru ... ' that - he is only quoting and commenting on those who hold 'Nosen Ta'am li'Fegam Mutar', but that he himself, holds 'Asur.

(d)The problem we have with that is that - we initially think that he has no source for this Chumra.

(e)To solve the problem, we cite a Beraisa, where Rebbi Shimon holds 'Nosen Ta'am li'Fegam, Mutar', whilst - Rebbi Meir holds Asur.

5)

(a)We cite Rebbi Meir's source as 'Gi'ulei Ovdei-Kochavim'. with reference to - the Parshah of the K'lei Midyan (in Matos), which the soldiers brought back with them as booty, and which required Hag'alah (Kashering in hot water).

(b)Rebbi Shimon counters Rebbi Meir's proof from there like Rav Huna b'rei de'Rav Yehoshua, who qualifies the Din of Gi'ulei Nochrim - by confining it to the day that the vessels were used. Once twenty-four hours had passed however, the taste exuded from the walls of the vessel were considered 'Nosen Ta'am li'Fegam', and Hag'alah was no longer necessary.

(c)Rebbi Meir refutes this distinction on the grounds that - even on the same day, the taste was bound to have deteriorated to a certain level of li'Fegam, yet the Torah forbade the vessels.

6)

(a)Rebbi Shimon's source lies the Pasuk "Lo Sochlu Kol Neveilah, la'Ger asher bi'She'arecha Titnenu", from which he learns in a Beraisa that - only Neveilah which is fit for a Ger is forbidden, but not that what has been rendered inedible.

(b)Rebbi Meir uses this Pasuk to preclude 'Seruchah Me'ikara', which means - food that was unfit to eat in the first place (such as an animal that was infested with boils already in its lifetime).

(c)Rebbi Shimon disagrees with Rebbi Meir in this point - because such an animal is considered dust and does not require a Pasuk to permit it.