(a) How do we try to justify the original text 'Af he'Chadash'?

(b) On what grounds do we ...

1. ... initially reject this suggestion?

2. ... reject it even assuming that Kil'ayim does apply in Chutz la'Aretz?

(a) Rashi explains this in connection with Zera'im be'Kerem (seeds in a vineyard). Why does he decline to explain it in connection with K'lai Zera'im (a mixture of seeds in a field)?

(b) But surely Zera'im be'Kerem is Chovas Karka too? What Chumros does the former have over the latter, and so what if it does?

(c) What about K'lai Zera'im?

(d) How does that affect the distinction currently under discussion?

(a) How does Rashi interpet Rav Yosef's statement?

(b) What is R. Yoshiya's source for his ruling that one needs to plant them simultaneously?

(a) And what will happen, according to him, if one plants two kinds of seeds on their own (without grape-seeds), according to R. Yoshiya?

(b) What does the Gemara learn from "Sadcha", according to him?

(c) What do we prove from here?

(a) We prove this further from the Yerushalmi. What does the Yerushalmi ask about the Pasuk "Karm'cha Lo Tizra Kil'ayim", in light of the Pasuk "Sad'cha Lo Tizra Kil'ayim"?

(b) How do the Chavraya answer the question? Why do we need both Pesukim?

(c) How do we prove our point from there?

(a) What in fact, prompts R. Yoshiya to learn that K'lai ha'Kerem requires three kinds of seeds?

(b) Then why does K'lai Zera'im require only two?

(c) Who is the author of the two Stam Mishnos in Kil'ayim, which declare Chayav a. someone who passes a holed flower-pot through a vineyard (under certain circumstances), and b. someone who spreads his vines over somebody else's crops?

(a) Despite the Stam Mishnos in Kil'ayim, the Gemara in Berachos rules like R. Yoshiya. What does the Gemara actually say in this regard?

(b) How do we reconcile this with Rav Yosef, who specifically negates it?

(c) What does R. Shmuel from Aivra say about planting seeds within three Tefachim of the roots of a tree?

TOSFOS DH SHE'IM HAYSAH SHEKULAH, MACHRA'AS

(a) What problem do we have with this statement of Rav Shemayah, from the Gemara in Rosh Hashanah (based on the Pasuk "Rav Chesed")?

(b) What do we answer? What is the difference between the 'Mateh K'lapei Chesed' there and the 'Machra'as' here?

(a) According to Rashi, to whom do 'Yom Tov' and 'Yom Bish' respectively, refer?

(b) What does Rashi now mean when he explains that ...

1. ... 'Yom Tov' really means punishment?

2. ... 'Yom Bish' means reward?

(c) How does Rava, re-establish 'Metivin lo'?

(d) Who is then the author of the Beraisa which says 'Meri'in lo'? What does it mean?

(a) What problem do we have with this explanation, based on Rava's words 'Ha Mani, R. Ya'akov'?

(b) How does Rabeinu Tam therefore interpret ...

1. ... 'Yom Tov'? To whom does it pertain?

2. ... 'Yom Bish'? To whom does it pertain?

(c) What does the Beraisa now mean when, with reference to someone who has ...

1. ... more merits than sins 'Meri'in lo ve'Domeh k'mi she'Saraf Kol ha'Torah Kulah ... '?

2. ... more sins than merits 'Metivin lo ve'Domeh k'mi she'Kiyem Kol ha'Torah Kulah ... '?

(d) How does Rava interpret 'Meri'in lo ... '?

(a) What does the Yerushalmi learn from the Pasuk in ...

1. ... Ovadyah "me'Chamas Achicha Ya'akov Techascha Bushah"?

2. ... Daniel " ... ad Ma'ali Shimsha Havah Mishtader Lehatzluseih"?

(b) What exactly, is the proof from this Pasuk?

(c) And what is the proof from the Pasuk in Ovadyah?