(R. Yosi bei R. Bun): When a person separates Challah, he must say that it is for his entire dough. The same applies to when he separates Terumah. He must also say a Bracha to Hash-m when separating each of them.

Question: From where is it known that if he said that all of his dough is Challah or all of his threshing floor is Terumah, it is not valid (and he must leave at least part that is not Challah or Terumah)? The pasuk says (Bamidbar 15:21), "from the beginning of your doughs" and it says (Devarim 18:4), "the beginning of your grain" - but not all of them.

Question: From where do we know that (a person who rubs Maaser Sheni outside Yerushalayim) has negated a positive Mitzvah?

Answer (R. Elazar citing R. Simai): The pasuk states (Devarim 26:14), "...I didn't give from it for the dead". What's the case? If he is declaring that he didn't buy a coffin and burial shrouds with Maaser Sheni money, even for the living it would be prohibited (since it's not for consumption).

Rather, what is permitted for the living but prohibited to do with a corpse? Rubbing oils.

(R. Huna bar Acha citing R. Alexandra): Come and see how great is the power of those that perform a Mitzvah...(When one performs Biur on his tithes, the pasuk states (Devarim 26:15), "Look down (Hashkifa) from Your holy dwelling and bless...) - every other time the Torah uses the word Hashkifa, it refers to a curse and here it refers to a blessing.

(R. Yosi ben Chanina): Not only that but also, written after that (in pasuk 16) is 'on this day' - you will receive a blessing every day as this day (and be given all of your needs of that day).

(R. Yuda ben Pazi): The pasuk states (Tehillim 71:16), "I shall come with the mighty deeds of Hash-m Elokim"

The pasuk states (Zecharia 4:14), "And he said, "These are the two anointed ones who stand before the Master of the entire world".

(R. Abahu): R. Yochanan and R. Shimon ben Lakish disagreed - one said that it refers to those that come cleverly to negate a bad decree of Hash-m in the merit of our forefathers. The other said that it is those that come with the strength of Mitzvos and good deeds before Hash-m.

Rav's flax was attacked by worms. He asked R. Chiya the Great (who was his uncle) if he should slaughter a certain bird and mix its blood with the flax seed and when the worm will smell the blood, it will die. How could he do this if the Torah requires him to cover the blood of a slaughtered bird?

R. Chiya told him that he must kill the bird without slaughtering it, thereby avoiding the need to cover the blood.

Question: Why didn't R. Chiya tell him to make it a Tereifah in order to avoid the obligation to cover the blood?

Answer: Since R. Meir says that a Tereifah requires its blood to be covered.

Question: Didn't R. Ami say in the name of R. Shimon ben Lakish that when the Jews came back from the exile (Bavel) to Eretz Yisrael, their flax wasn't plagued and their wine didn't sour and they ascribed it to the merit of R. Chiya the Great and his sons...? (Since Rav was R. Chiya's nephew) how could his flax become plagued?)

Answer: It's like the following discussion - the pasuk states (Yeshaya 46:12), "Listen to me, oh mighty of heart that are distant from Tzedakah"...

(R. Abahu): R. Yochanan and R. Shimon ben Lakish disagreed (over the meaning of the pasuk) - one said that the entire world is sustained in Tzedakah and these (Tzadikim) come with their own merits (that earns their sustenance), The other said that all of the goodness and comforts that come to the world are in their merit, but they don't take any of it for themselves.

An example is Mar Zutra, who prayed for others and fasted for them, but for himself, he didn't fast.

(Baraisa) (R. Yosi): The cities of the Leviim were given to them to divide up. (Therefore, the Leviim are able to recite the Vidui, since they have a portion in the Land.)

(R. Meir): They were only given for inhabiting (so the Leviim are not able to recite the Vidui, since they have no portion in the Land).

R. Yehuda (in the following Mishnah) follows R. Yosi and R. Meir follows his own opinion...as the Mishnah teaches (in Maseches Makkos) - R. Yehuda says that the Leviim would be paid to rent out (rooms for those that came to their cities for refuge); R. Meir says that they would not be paid.