Clarification: The reason of Beis Hillel is explained in Beitzah (Daf 17.) 'A woman may 'cheat' and bake an oven-full of bread, even though she only needs one loaf'.

Conclusion: But there is nobody who permits filling the oven a second time,

Question: Why does the Gemara not give the same answer in 'Arvei Pesachim' (Daf 99:), when it asks why the Tana says 'Arvei Pesachim'?

Answer: Because there the Gemara is asking from Shabbos, which occurs every week, in which case it cannot answer that it mentions 'Arvei Pesachim' because the Tana is talking about Pesach.

Question: The Ri asks what the problem is; why it cannot answer simply that one holds 'Ila'ah Gavar' (that the top section is more powerful) and the other one holds 'Tata'ah Gavar' (that the bottom section is more powerful)?

Answer: And he replies that the Tana is speaking even where there is exactly the Shi'ur of Chalah,

Answer (concl.): And that is why the Gemara asks 'What is the difference', since whether we hold 'Ila'ah Gavar' or Tata'ah Gavar', it is impossible that a little of it got cooked,thereby detracting from the Shi'ur.

Clarification: It is only according to the Lashon that holds 'Zeh va'Zeh li'P'etur' that one needs to find a Machlokes Tana'im.

Clarification (cont.): Because according to the Lashon that holds 'Zeh va'Zeh le'Chiyuv', there is a Machlokes Tana'im in the Beraisa itself, since the one who says 'Chayav' is speaking about where it is in a frying-pan ...

Clarification (cont.): Because if it was in the oven (but in the frying-pa he would be Patur) then Rebbi Yishmael b'Rebbi Yossi would hold like the Chachamim.

Halachah (Opinion #1): Rabeinu Chananel Paskens like Resh Lakish ...

Reason #1: Since the Gemara concludes 'Everybody agrees that 'Ma'aseh Ilfas is Patur (from Chalah)'.

Reason #2: Furthermore, the case later where 'Rabah and Rav Yosef were sitting behind Rebbi Zeira ... goes according to Resh Lakish.

Halachah (Opinion #2): The Ri however, maintains that the Halachah is like Rebbi Yochanan, seeing as the Gemara in ha'Choletz (Yevamos 36:) does not list it together with the three things that the Halachah is like Resh Lakish against Rebbi Yochanan.

Clarification: The Ri learns that via liquid, Rebbi Yochanan concedes that Ma'aseh Ilfas is Patur.

Proof: As is evident in the Yerushalmi (in the first Perek of Maseches Chalah, where Rebbi Yochanan states that ''Wherever there is fire underneath it, it is Chayav Chalah, one recites over it 'ha'Motzi', and one can be Yotzei one's obligation with it on Pesach. Resh Lakish holds that one is not Chayav Chalah, one does not recite 'Motzi' and one cannot be Yotzei one's obligation with it on Pesach.

. Proof (cont.): And Rebbi Yochanan concludes (on the statement of resh Lakish) 'Provided it is made with liquid'.

Qualification: Rabeinu Tam says furthermore, that the Machlokes is confined to a thin (liquidy) mixture - Rebbi Yochanan holds that the frying-pan turns it into bread, whereas Resh Lakish maintains that it does not. But if the mixture is thick, then even Resh Lakish will concede that it is Chayav Chalah - even if it is made with liquid.

Source: This is because the Chiyuv Chalah always comes at the time of kneading, as is evident in many places.

Proof: And this is also implied in Maseches Chalah (Perek 1.Mishnah 5),where we learned that 'a dough that is initially and finally spongy is Patur from Chalah; whereas if the beginning is spongy and finally hard or vice-versa, is Chayav Chalah.

Halachah: And Rabeinu Tam maintains that by the same token, one recites over it 'ha'Motzi'.

Support: And he proves it from the Gemara it states that 'If a Kohen is standing and bringing a Korban in Yerushalayim, he recites "Shehechiyanu". If he then takes it in order to eat it, he recited "ha'Motzi" ...

Proof: And the Gemara is speaking S'tam with regard to all Menachos, - even the Minchas Machavas or the Minchas Marcheshes, even though they are fried with oil. Nor is there any reason to differentiate between water and oil.

Halachah #1: In that case, over little rolls made from a spongy dough and bread that has been soaked in water one recites 'Borei Miynei Mezonos';

Halachah #2: Whereas a flat wide dough that is baked on coals and cakes that are filled with vegetables require 'ha'Motzi'.

Halachah #3: Over bread that is baked with spices (or rolls, or Pas ha'Ba'ah be'Kisnin, or bread that is kneaded with egg-water) - one does not recite 'ha'Motzi' however, even though it is baked without any liquid, because it does not have the form of bread.

Proof: A proof for this lies in the fact that one does separate Chalah from it, even if there are many of them in one basket, despite the fact that the basket combines whatever it contains to make up the Shi'ur Chalah.

Implied Question: Even though the the Gemara in Keitzad Mevorchin (Ibid.) rules that on the one hand 'T'risa' (See Gemara there) is Chayav Chalah, whilst on the other, one recites over it 'Borei Miynei Mezonos' ...

Answer: That is because it is made in the form of a mixture and is not satisfying (like bread), as the Gemara explains there.

Halachah: Rabeinu Tam also used to say that one does not recite ha'Motzi' over Lokshen, since it does not have the shape of bread, even though that is presumably Chayav Chalah.

Question: From where does the Gemara know to differentiate between a dough whose mixture is thin and one whose mixture is thick?

Answer: Rabeinu Tam answers by explaining the Gemara as follows - 'According to Rebbi Yehudah, bread that is baked in an oven ... ' - means bread that one generally bakes in an oven - i.e. a dough whose mixture is thick ...'.

Explanation #1: According to Rashi who learns that it is speaking about a frying-pan ...

Question: One can ask that seeing as Rebbi Yochanan and Resh Lakish must be arguing about sticking the dough inside and heating it up on the inside, what does Rav Yosef ask immediately afterwards 'Hidbikah mi'bi'Fenim va'Avukah Kenegdo Mahu'?

Explanation #2: The Ri therefore explains that it speaks here where he stuck it to the oven, and the question is since it is in an oven, it should not be considered a Ma'aseh Ilfas, or whether perhaps there is no difference?

Conclusion: Whereas Rav Yosef's She'eilah concerns where they stuck it inside an oven, which they did not heat up, but cooked the dough from the heat on the outside. And that is also how Rabeinu Chananel explains it.