1)

(a)Everyone agrees that if old Yayin Nesech or Terumah wine falls on to (split) grapes, the criterion is Nosen Ta'am (as we explained a little earlier). If fresh Yayin Nesech falls on to (split) grapes, Abaye forbids the grapes even with a Mashehu - because he goes after the taste, and since the grapes and the grape-juice share the same taste, even a Mashehu renders it Asur.

(b)Rava however maintains that - one goes after what they are called, and since one is called grapes and the other, grape-juice, the Shi'ur of Nosen Ta'am still applies.

(c)Assuming that our Mishnah, which forbids split grapes into which Yayin Nesech fell, is speaking about fresh wine, Abaye's problem with establishing it by a Mashehu (to reconcile it with his opinion) lies - in the Seifa ('Zeh ha'Kelal ... '), which specifically gives the Shi'ur as 'Nosen Ta'am', and not a Mashehu.

(d)Abaye will therefore establish our Mishnah - by old wine.

2)

(a)If wine-vinegar and beer-vinegar, or a wheat-dough and a barley-dough, one of which is Chulin, the other, Terumah, get mixed up, the Shi'ur for Bitul to take place according to ...

1. ... Abaye is - Nosen Ta'am.

2. ... Rava is - a Mashehu ...

(b)... because, as we just learned, Abaye goes after the taste and Rava after what they are called (and this applies both both le'Kula and le'Chumtra).

3)

(a)The Mishnah in Orlah rules that three different kinds of the same species of spice (three kinds of pepper) or three different species of spices, forbid and combine - provided where each one is not sufficiently strong to spice the dish on its own.

(b)Abaye explains the Mishnah by citing Chizkiyah, who explains that, for all three species to combine, the Mishnah must be speaking - where all the spices are sweet, in which case, the sweet tastes combine to sweeten the dish.

(c)To reconcile the Mishnah with his opinion, Rava establishes the Mishnah in Orlah like Rebbi Yehudah quoting Rebbi Meir, learns from the Pasuk in Re'ei "Lo Sochal Kol To'evah" that - all Isurim in the Torah combine to make up the required Shi'ur.

(d)Rava's answer does not tie up at all with Chizkiyah - who does not establish the Mishnah in Orlah like Rebbi Meir.

4)

(a)Everyone agrees that, if vinegar of Isur falls into wine of Heter, the Shiur is 'Nosen Ta'am' - because vinegar and wine share neither the same taste nor the same name, in which case it is indisputably considered 'Miyn be'she'Eino Miyno'.

(b)In the reverse case however, Abaye holds 'be'Mashehu' - because the moment the wine reaches the vicinity of the vinegar, it adopts the smell of vinegar ...

(c)... and Abaye maintains that wine that tastes like wine but smells like vinegar is considered vinegar (because we go after the smell [making this a case of 'Miyn be'Miyno']).

(d)Rava, on the other hand, holds that - wine that tastes like wine but smells like vinegar is considered wine (in which case it is 'Miyn be'she'Eino Miyno').

5)

(a)Everyone agrees that it is alright for a Nochri to smell the 'bas Tiyha' of a Yisrael (see Tosfos DH 'Oved-Kochavim'). 'bas Tiyha' is - a wine barrel with a small hole in it to smell whether the wine is still good or whether it is about to turn into vinegar (see also Tosfos DH 'bas Tiyha').

(b)Nevertheless, Abaye forbids a Yisrael to smell the bas Tiyha of a Nochri - whereas Rava permits it.

(c)The basis of their Machlokes is - whether smell is sufficiently significant to be forbidden ('Reicha Milsa Hi' [Abaye]) or not (Rava).

6)

(a)Rava derives his opinion from a Mishnah in Terumos, where the Tana rules that Chulin bread that is baked in an oven that has been heated with cumin of Terumah - is permitted to Zarim.

(b)Abaye rejects Rava's proof however - seeing as there, the substance of Isur has already been burned (which is not the case by 'bas Tiyha').

(c)The bread is not Asur for having been heated with fuel of Terumah - since Terumah is not Asur be'Hana'ah.

7)

(a)The Mishnah in Terumos discusses someone who removes bread from the oven and places it on a barrel of Terumah-wine. Rebbi Meir forbids the bread to Zarim, whereas Rebbi Yehudah - permits it.

(b)Rebbi Yossi is lenient by wheat-bread, but strict by barley-bread - because, he claims, the latter tends to absorb liquid more than the former.

8)

(a)According to Rav Mari - Rebbi Meir holds 'Reicha Milsa hi', and Rebbi Yehudah, 'Reicha La'av Milsa hi'.

(b)Rava - agrees with Rav Mari (seeing as Rebbi Meir definitely does not hold like him).

(c)Abaye however, does not, citing Rabah bar bar Chanah Amar Resh Lakish, who rules that, in a case where the bread is ...

1. ... hot and the barrel open - even Rebbi Yehudah will agree that the bread is Asur to Zarim.

2. ... cold and the barrel shut - even Rebbi Meir will agree that the bread is permitted to Zarim.

(d)And the Tana'im argue - in a case where either the bread is hot and the barrel shut, or the bread is cold and the barrel, open.

(e)Abaye now considers his opinion to be unanimous - because he compares 'bas Tiyha' to hot bread and an open barrel, which is forbidden according to both opinions, as we just explained.