1)

(a)We learn that it is a Mitzvah to burn Terumah Temei'ah - because the Torah writes 'ba'Eish Tisrofu' (Bo) by Kodshim which became Pasul, and we learn Terumah Temei'ah from Kodshim Pesulim.

(b)Permission to derive benefit from it whilst it is burning, is based initially on one of two sources. We learn it from ...

1. ... "Terumosai" (plural) that the Torah is referring to two types of Terumah. Tehorah and Temei'ah - and the Torah writes "Lecha", to tell the Kohen that they are* his* to benefit from;

2. ... "ve'Lo Bi'arti Mimenu be'Tamei" implies that one may not burn 'Ma'aser Sheini' which is Tamei, but but that there is something else that is Tamei which one does burn - Terumah Temei'ah.

(c)"be'Tamei" - incorporates both when the Ma'aser is Tamei (and the person Tahor) and when the person is Tamei, (and the Ma'aser Tahor); both are forbidden.

2)

(a)The six stringencies of Kodshim over Terumah are - 1.&2. One is Chayav for eating them when they are Pigul or Nosar; 3. They are a Korban; 4. Someone who benefits from them (under certain circumstances) be'Shogeg is Chayav to bring a Korban Me'ilah; 5. Someone who eats them when he is Tamei be'Meizid is Chayav Kares; 6. They are Asur to an Onan.

(b)The four stringencies of Terumah over Kodshim over Kodshim are - 1. A Yisrael (incorporating a Levi) or a Kohen Tamei who eats it, is Chayav Misah bi'Yedei Shamayim; 2. A Yisrael who eats it be'Shogeg must pay an extra twenty-five percent fine (a Chomesh) to the Kohen; 3. It can never be redeemed (Pidyon); 4. A Zar (a non-Kohen) may not eat it.

(c)According to the second source mentioned earlier (from which we infer a Heter to derive benefit from Terumah whilst burning it), one reason that we preclude Tamei Terumah from "Mimenu", and not Tamei Kodshim is - because Terumah Temei'ah has only four stringencies, to Kodshim's six. The other reason is - because Kares is more stringent than Misah (as we shall see shortly).

(d)Rav Nachman bar Yitzchak learns the obligation to burn Terumah Temei'ah from "Titen Lo" - 've'Lo le'Oro', implying that Terumah Tehorah should not be burned. Now why on earth would we have thought that it may - unless it is to teach us the inference, that whereas Terumah Tehorah is not burned, Terumah Temei'ah is.

3)

(a)'Misah bi'Yedei Shamayim' means that one will die prematurely - whereas Kares incorporates 'Ariri' - meaning that he will also die childless. (Most Rishonim however, do not agree with Rashi's interpretation. - See also Tif'eres Yisrael at the end of the ninth chapter of Sanhedrin, who lists two more differences between Kares and Misah.)

4)

(a)Rebbi Yishmael disqualifies tar, because it might cause one to leave the room - and the fact is that Ner Shabbos is mandatory (because the Shabbos meal loses its significance when eaten in the dark. Consequently, if he leaves the room to go and eat in the dark, he will not be fulfilling the Mitzvah of Oneg Shabbos properly). Note: It should be pointed out that, before the advent of electricity, the lamp that one lit for Shabbos was one's sole source of light. And that is also why the Gemara discussed earlier an extra light by the Din of Ner Chanukah. With the advent of electricity, all these Halachos became more of a formality.

(b)What does Rava comment on Rav, who refers to washing with warm water on Erev Shabbos as 'Reshus' - that washing on Friday afternoon is not Reshus at all. It is a Mitzvah (Shabbos lights is a Chovah, a stronger obligation still).

(c)The basic obligation of washing on Erev Shabbos li'Chevod Shabbos comprises washing one's face and neck, arms and legs.

5)

(a)The Talmidim hid their Sadinim (linen wraps) from Rebbi Yehudah - because they did not have Tzitzis. This is because, in their opinion, a linen wrap is Patur from Tzitzis.

(b)Beis Shamai exempt a Sadin from Tzitzis - because of the Isur of Kil'ayim (seeing as the T'cheiles-thread that comprised part of the Mitzvah of Tzitzis was made of wool - which, together with linen, constitutes Kil'ayim). They do not hold of the Derashah of Semuchin (Tzitzis next to Kil'ayim), from which Beis Hillel learn that one must attach Tziztis to a linen garment, in spite of the thread of Techeles.

(c)It does not necessarily follow that Rebbi Yehudah's disciples were following the opinion of Beis Shamai - they may well have agreed with their Rebbi, who ruled like Beis Hillel. Still they did not attach Tzitzis to their linen garments because they decreed on day garments (which are Chayav Tzitzis), because of night garments (which are Patur), which, if one did attach Tzitzis and wear them, would render one Chayav for wearing Kil'ayim (even when worn during the day).

(d)Rebbi Yehudah did not decree day garments because of night ones.

6)

(a)"va'Tiznach mi'Shalom Nafshi" - refers to Ner Shabbos, of which Yisrael were seemingly deprived in the latter part of the second Beis Hamikdash.

(b)Some connect the continuation of the Pasuk "Nashisi Tovah" to the bathhouse, or to washing one's face, hands and feet in warm water. It might also refer to - a nice bed and nice spreads, or to a made bed and a pretty wife for Talmidei Chachamim.

7)

(a)The Tana'im define wealth in one of four ways: Some (differing slightly from the Mishnah in Pirkei Avos), describe it as a wealthy person who is content with his wealth; others, as someone who possesses a hundred vineyards and a hundred fields, and a hundred slaves to look after them. Yet others interpret wealth - as a wife who excels in good deeds; and others as someone who has a bathroom near his house (a rarity in the times of the Tana'im). Note: Rebbi Tarfon, who issued the second explanation, was a man who owned vast estates, and Rebbi Akiva, whose wife was the exceptional Rachel, the third.

8)

(a)One reason for the prohibition of using balsam (Tzari) for Ner Shabbos is because one may be tempted to take some out on Shabbos to smell, the other - because it jumps, and is likely to set the house alight.

(b)Someone who takes oil from a burning lamp on Shabbos is Chayav because of extinguishing (which might be no more than an Isur de'Rabbanan, as we shall see later, on Daf 30a).

(c)The spiteful woman advised her daughter-in-law - to adorn herself with balsam oil before lighting a lamp. She obeyed, and burnt to death.