(a) According to Rav, those who heard Kidush in Shul do not need to hear it again at home. But is one not supposed to hear Kidush in the place where one eats?

(b) What does Rav mean when he says 'Yedei Yayin Lo Yatza'?

(c) What is the difference between this case and someone who makes Kidush at home and wishes to drink another cup of wine during the meal?

(d) Why the difference?

(a) According to Rav, why does one recite Kidush again at home?

(b) According to Shmuel, why does one recite Kidush in Shul?

(a) What did Rav Huna do one Friday night when the light went out after he had made Kidush but before he had begun eating?

(b) Why did Rabah instruct Abaye to wash and eat bread (see Tosfos) when he made Kidush, even though it had not been Abaye's intention to do so?

(c) What does the Gemara prove from the two above episodes?

(d) Can someone who does not intend to eat where he is reciting Kidush, make Kidush for someone who does?

(a) But how can Rabah possibly hold like Shmuel, when Abaye specifically taught that, with the exception of three cases, Rabah always ruled like Rav?

(b) Why does this not clash with the principle that (before the decision to follow the opinion of Beis Hillel) one either sides with Beis Shamai or with Beis Hillel, but not once like one, and once like the other?

(a) There are three exceptions where Rabah follows the opinion of Shmuel concerning Tzitzis, Chanukah and Shabbos. What are they?

(a) Rebbi Yochanan is very lenient when it comes to the issue of Shinuy. What does he say with regard to ...

1. ... Shinuy Yayin?

2. ... Shinuy Makom?

(b) Sometimes even he will agree that fresh wine requires another Berachah. Which Berachah is that, and when will this apply?

(c) Rebbi Yochanan is disproved in one of the rulings quoted in (a) from a Beraisa. What does the Beraisa say?

(a) What does Rav Huna say about changing one's location from one part of the room to another? Does it require a fresh Berachah?

(b) What does the Gemara ask on Rav Huna from a Beraisa?

(c) What does it answer?

(d) On what grounds does the Rashbam dismiss the Kashya as an error?

(a) Rav Chisda restricts the Din of Shinuy Makom to things that do not require a Berachah Acharonah in their place. What is the definition of 'something that requires a Berachah Acharonah in its place'?

(b) What Halachah emerges from Rav Chisda's distinction, and what is the reason for it?

(c) According to this, when the Gemara asked earlier (at the end of the previous Amud) on Rebbi Yochanan, why did it not answer that the Beraisa speaks about things that do not require a Berachah in that place, whereas Rebbi Yochanan speaks about things that do?

(d) What does Rav Sheshes say regarding this matter?

(a) The Beraisa speaks of a group who sat down together to drink, and who broke up ('Akru Ragleihem') to go and greet a Chasan and Kalah. How do we know that it was wine that they were drinking?

(b) How does the Beraisa conclude?

(c) Why is this a Kashya on Rav Chisda?

(d) What does the Gemara answer?

(a) According to Rav Chisda, is there any difference (with regard to things that require a Berachah Acharonah in their place) between whether one continues eating in a new location, or he returns to his original one? Do either of these require a fresh Berachah?