Various types of wine, and when they are permitted -- mostly they are prohibited, but not necessarily so, for example, if something is prepared prior to the Jew ever appearing as a recipient of the wine, or ointment, or other derivative products. Plus, the distinction between a healing beverage and plain old regular beverage -- and whether they can be prepared on Shabbat. Plus, concerns about how making such beverages can go wrong. Also, the distinction between wine and beer - which is usually acceptable. And the concern about social mingling that can lead to intermarriage. Also, leaving liquid and beverages uncovered - and the risk of the snakes leaving venom in the water.

On bloodletting - as a healing practice - and how the practice would dictate restrictions to one's diet for a time. Also, precautions that a Jew must take in a non-Jew's barber shop (or salon), beginning with watching the barber in the mirror. Including the question of how the mirror helps in a private domain. Plus, a story that illustrates the danger of a haircut in a private domain. Also, a new mishnah! With a list of the items from non-Jews that Jews are not permitted to use, from wine to Hadrianic earthenware to fish stew to cheese that is produced in a setting of idolatry (the Gemara explains these details later, of course).

More on healing -- when the healer is an idolater or when the healing is done on Shabbat. With a focus on vinegar and its healing properties and when it is not permitted even for sipping on Shabbat. Also, a focus on a specific treatment of "raising one's ears" on Shabbat - a physical adjustment, which is permitted on Shabbat. Plus, stories of healing on Shabbat with actual medicine too.

Circumcision that wasn't done for the sake of the mitzvah (or for God) was considered invalid. Of course, whether one needs that degree of intent is up for debate. Note also that non-Jew who happens to be circumcised isn't fulfilling the mitzvah of brit milah. Also, a new mishnah: medical or other health treatments by professionals who are non-Jews are largely prohibited, except for when they can sidestep those regulation -- but noting Rabbi Meir's harsher views in general regarding non-Jews, perhaps because of his lived experience. Note the distinction between monetary and personal treatments. Plus, the concern of Jew going to a non-Jewish barber in a private domain. Likewise, what happens when a Jew has business or medical dealings with a heretic - which is harshly cautioned against?

A Jewish woman shouldn't deliver the child of a non-Jewish (pagan) woman, but the reverse is permitted. Plus, the question of being a wet nurse. Or what about being hired for these roles? Plus, some perspective on the negativity toward non-Jews. Also, a shift in focus to renegade or heretical Jews.

On cows singing... and the sun standing still (how long is a key discussion), among other miracles from the Bible. Plus, the story of Nakdimon. Also, working off the mishnah, on seclusion - a Jewish woman is not allowed to seclude herself with a non-Jew. Nor should a Jewish man seclude himself with a non-Jew, with all kinds of complicated thinking regarding what happens if men met while traveling, and so on (to the extent of one's sword side, etc.).

More on the red heifer... and bestiality. Also, the purchase of precious stones Dama ben Netinah, an apparent idolater. Which seems to have been acceptable when it shouldn't have been. And then he is honored by having a red heifer to sell too. Also, the question of viability of animals bought from non-Jews for the sake of offerings. Plus, the question of the role of biblical figures, including Yitro, in providing offerings to the Children of Israel, after Egypt, and also later.

More on the very difficult topic of bestiality. Beginning with the question of birds. Also, a study of the statuses of "lechathilah" and "bediavad" -- when someone acts in an ideal way or after the fact. With key implications for the assumptions that are made under these different statuses (for example, under what conditions one might make an assumption that rape took place or not). Also, the red heifer - with concerns about the possibility of a sodomized cow. With parallels to the sin-offering, and the role or concern of blemishes.

A story about an idolater who works for a Jew -- and works on Shabbat, when the Jew cannot. Was that allowed? It depends on whether that was their original agreement. And the comparable question regarding a tree where the fruit is orlah. Plus, moving on to chapter 2, with a new mishnah - on the measure of negative relationships between Jews and non-Jews, where the Jews are not permitted to stable their animals at the inns of non-Jews/idolaters, because of the concern of bestiality. Note the focus on pagans/idolaters, not non-Jews pere se. Also, a tosefta contradicts the mishnah, in not being concerned about bestiality or even idolatry per se. Plus, the claim that bestiality would make female animals barren, and male animals weak. Plus, a widow cannot have a dog as a pet.

A new mishnah! A Jew may not rent a house to a non-Jew in the land of Israel, and clearly not a field. In Syria, a Jew may rent a house to the non-Jew, but not the field. And in the Diaspora, a Jew may indeed sell a house to a non-Jew and rent out the fields. (All according to Rabbi Meir). Rabbi Yossi's response is more generous. The Gemara notes that even where one may rent out a house to a non-Jews, there is no permit to do so for purpose of using the space as residential. Plus, the questions that arise (including mezuzah) when a Jew wants to rent to the non-Jew, for example. But for the one who sells in the land of Israel, he would still have puzzlement over what is leftover as a concern of idolatry, for example. Note the extra caution of not selling houses to the Syrians (regardless of the fields). Plus, no bathhouses...