Baraisa: If he brought out produce, telling us that it is redeemed Maaser Sheni, he is believed. If he says, "I redeemed it, but (if you wish) you redeem it'', he is not believed.

Opinion #1: The Baraisa (that stated that if he claimed the produce was redeemed, he would be believed) follows the view of R. Eliezer, who says (above Zevachim 108 (g)) - if they saw him separating Maaser Sheni, he is believed to have separated Maaser Rishon.

Opinion #2 (R. Yosi): The Baraisa follows all opinions - They treated it like additions to Bikurim. (The main Bikurim must come from one of the 7 species, but one may add to it from other species.) Just as additions to Bikurim must be eaten in purity and are exempt from Demai (see Bikurim Perek 3 Mishnah 10), so too this doubtful Maaser Sheni must be eaten as Maaser Sheni in purity and it is exempt from Maaser Rishon (as we assume that it was already separated).

(R. Chananya citing R. Imi): It does follow the view of R. Eliezer (as the Chachamim say that he also isn't believed here over Maaser Rishon), as the words of our Mishnah (above Zevachim 108(c)) indicate, "If a person declared Terumas Maaser and Maaser Ani of Demai, Lo Yitlem on Shabbos'' meaning that he should not give them to the Kohen on Shabbos.

Question: This is the same as the Mishnah (in Maseches Beitzah) - Beis Shammai say that one may not take Challah and (priestly) gifts to the Kohen on Yom Tov, whether they were separated yesterday or today. Beis Hillel permit it. (However, Beis Hillel agree that it's prohibited to take Terumah.) (Why must this law be taught in two different Mishnahs?)

Answer: They learn from each other - our Mishnah learns from there that Yom Tov is like Shabbos; that Mishnah learns from our's that if that Kohen regularly comes, one may give him; but if he doesn't, one may not, as one would never enter his friend's house to eat without a specific reason, so it looks like he's separating Terumah on Yom Tov (rather than the Kohen just being a guest at his house).

Baraisa: A person should not urge his friend to eat when he knows that the person does not want it and he shouldn't give him Tikroves (gifts) when he knows that the person will not accept - the problem here is Geneivas Daas (deceiving the person that the giver genuinely wants to give him).

What's the meaning of the word Tikroves? He knows that the person has already washed his hands (to eat) and he troubles himself to invite that person (to wash).

In Yerushalayim (they had a fine custom, when they invited guests to a meal, there was a cloth spread there as an indicator - as long as it was spread out regularly, guests knew to enter). But when they switched it back to front (it indicated that there were no more seats available. This would avoid embarrassment for the latecomers to enter there and have nowhere to sit.)

Baraisa: One should not take the Seudas Havra'ah (first meal after the burial) to a House of Mourning in a stained glass vessel (where the contents are not visible), as people will think that there is more food in it than he actually brought.

Baraisa: A town inhabited by both gentiles and Jews - the Gabbaim (charity collectors) collect from the Jews and the gentiles and sustain both the Jewish and gentile poor. They also visit both the Jewish and gentile sick; bury both the Jewish and gentile dead; comfort the Jewish and gentile mourners and bring in both the Jews' and the gentiles' utensils from the field (to prevent them from being stolen or being damaged by the sun or rain). This is all done for the sake of peace.

Question (People of Girdai to R. Imi): At a celebration of idolaters, may a Jew partake (of the Kosher food) there?

R. Imi wished to permit it for the sake of peace. R. Ba said to them - but the Baraisa of R. Chiya taught that if an idolater made a wedding for his son and invited the Jews of his town, even if the food is Kosher, the invitation is viewed as a sacrifice to the dead.

(R. Imi): If not for R. Ba, we would have permitted their idolatry; Blessed is Hash-m who kept us away from them!