1)

(a)The Tana now lists the differences between Beis Shamai and Beis Hillel regarding Se'udah. According to Beis Shamai, on Friday night, one first recites Kidush and then Borei P'ri ha'Gafen - because first Shabbos comes in and then one brings the wine to the table (see Tiferes Yisrael).

(b)Beis Hillel reverse the order - due to the fact that it is the wine that enables Kidush to be said (see Tosfos Yom Tov).

(c)The same will apply if one recites Kidush over bread (and not wine) ...

(d)... since one has the option of reciting Kidush over wine or bread.

2)

(a)Beis Shamai are concerned that one's hands should not render the Kos of Kidush wine Tamei (see Tosfos Yom Tov) because otherwise - they are afraid that any wine that spills over on to the back of the Kos will become Tamei via his hands, and the wine in turn, will render the back of the Kos Tamei.

(b)The hands (which are automatically Sheniyos) will render the wine a Rishon (as is the case by all liquids), and - the wine will then render the back of the Kos a Sheini le'Tum'ah.

(c)Even if this happened, the contents of the Kos would not be affected - because seeing as this Tum'ah is only mi'de'Rabbanan, it is only the back of the Kos that becomes Tamei (not the inside, not the handles and not the rim)

(d)And Beis Shamai's concern - is the Rabbinical prohibition of using a Kos whose back is Tamei.

(e)Consequently, they issued the ruling - that requires one to wash one's hands before reciting Kidush.

3)

(a)Beis Hillel disagree with Beis Shamai, because in their opinion - one is permitted to use a Kos whose back has become a Sheini (see Tosfos Yom Tov).

(b)They therefore rule - that 'Borei P'ri ha'Gafen' precedes Kidush (see Tosfos Yom Tov DH 've'Achar-Kach') ...

(c)... not the reverse - in case the back of the Kos is already Tamei, and one's hands are not completely dry (see Tosfos Yom Tov), in which case the Kos will render one's hands a Sheini, and he will proceed to eat with Tamei hands.

4)

(a)According to Beis Shamai, after washing Netilas Yadayim, one first wipes one's hands on the cloth, and then puts it on the table - to wipe one's hands on it during the course of the meal.

(b)One does not put it on the cushion on which one is leaning - in case it is a Rishon le'Tum'ah (see Tosfos Yom Tov), in which case, assuming that the cloth is wet, the cushion will render the water a Rishon, and the eater will render the hands Tamei.

(c)The table is a better proposition than the cushion in this regard - inasmuch as, Beis Shamai forbid using a table which is a Sheini during a meal (see Tosfos Yom Tov).

5)

(a)Beis Hillel disagree with Beis Shamai - in that they permit using a table which is a Sheini, during a meal.

(b)They therefore rule that they should rather put the cloth on the cushion ...

(c)... in which case it is only the hands (whose basic Tum'ah is only mi'de'Rabbanan) that will become Tamei; whereas if he puts it on the table, then it is the food (whose basic Tum'ah is min ha'Torah).

(d)The reason behind Beis Hillel's ruling is the fact that - whereas on the one hand, it is not necessary to wash one's hands for Chulin min ha'Torah; on the other, a Rishon makes a Sheini min ha'Torah, even by Chulin.

6)

(a)According to Beis Shamai, one first clears the crumbs and then washes Mayim Achronim. Based on the fact that the Shamash who cleared up might be an Am ha'Aretz, Beis Shamai are afraid that, if one were to reverse the order - he is liable to leave crumbs that exceed a k'Zayis, which will become spoilt, when one washes Mayim Achronim.

(b)Beis Hillel disagree - inasmuch as they forbid using an Am ha'Aretz as a Shamash.

(c)Beis Hillel therefore rule - that one is permitted to reverse the order.

(d)This is one of the six cases where the Halachah is like Beis Shamai (see Tosfos Yom Tov).

7)

(a)According to Beis Shamai, the order of Havdalah that follows Shalosh Se'udos, is Ner, Mazon, Besamim and Havdalah (see Tosfos Yom Tov). The case is - where there is one cup of wine available, so they combine Havdalah and Birchas ha'Mazon over it.

(b)Beis Hillel say - Ner, Besamim, Mazon and Havdalah.

(c)Their reason is - because any B'rachah which does not cause Shabbos to look like a burden, precedes Birchas ha'Mazon (see also Tosfos Yom Tov).

(d)They both agree that Havdalah comes last - in order to postpone the departure of the Shabbos Queen as long as possible (see also Tosfos Yom Tov).

8)

(a)According to Beis Shamai, the text of the B'rachah over the Ner is 'she'Bara Me'or ha'Eish'; 'Me'or', because, when all's said and done, there is only one light; 'she'Bara ... ' and not 'Borei ... ' - because whereas the former refers to the past, the latter refers to the future.

(b)Beis Hillel present the text as ...

1. ... 'Borei ... ' - because, in their opinion, it too can refer to the past (see Tosfos Yom Tov).

2. ... 'Me'orei ...' (in the plural) - because a light comprises a variety of colors (red, white and blue).

9)

(a)The Tana disqualifies a Ner of Nochrim - and Besamim of Nochrim from being used for Havdalah.

(b)He disqualifies ...

1. ... the former - because it did not rest on Shabbos (meaning that Nochrim presumably performed Melachah by its light [see also Tosfos Yom Tov]).

2. ... the latter - because whenever Nochrim gather, it is generally associated with Avodah-Zarah.

(c)And he disqualifies ...

1. ... a Ner shel Meisim - because it is lit for Kavod (and not to give light).

2. ... Besamim shel Meisim - because it is meant to dispel the foul smell (and not to create a pleasant aroma).

10)

(a)Despite having already taught us the prohibition against using Besamim shel Nochrim, the Mishnah nevertheless finds it necessary to add 'Besamim she'Lifnei Avodah-Zarah' - because we only know the reason for he former ruling from the latter one).

(b)Finally, for a light to be eligible for Ner shel Havdalah - the Tana requires it to be sufficiently bright to see by its light.

11)

(a)Beis Shamai requires someone who forgot to Bensch after eating, and who has already left his place - to return to the location that he ate in order to Bensch.

(b)Beis Hillel - permit him to Bensch wherever he is.

(c)The Tana mentions specifically that he forgot to Bensch - to teach us, that if he left his place knowing that it is forbidden, Beis Hillel concede that he is obligated to return and to Bensch where he ate [see Tosfos Yom Tov).

(d)The Mishnah permits a person to Bensch after eating - up to the time that the food has digested (i.e. as long as he is not hungry again [see Tiferes Yisrael]).

12)

(a)If wine is brought to the table just before Bensching, and there is only enough for one Kos, Beis Shamai rule that one should drink it before Bensching - because they hold that Bensching over a Kos is not obligatory (see Tosfos Yom Tov) ...

(b)... whereas Beis Hillel say - that it is, in which case one should rather use the wine for the Kos shel B'rachah and drink it after Bensching (see Tiferes Yisrael).

13)

(a)When the Tana permits answering 'Amein' to a Yisrael who recites a B'rachah - he means that he should do so even though he did not actually hear him mention the name of Hash-m (which is the main part of the B'rachah).

(b)If the person reciting a B'rachah is a Kuti (before Chazal gave them the status of complete Nochrim) - then one may not answer Amein ...

(c)... because we suspect him of having recited the B'rachah in honor of his god on Har Gerizim.