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1)

(a) What does the following Mishnah say about a case where the king's men confiscated the corn from the owner's barn ...

1. ... in lieu of a debt?
2. ... without reason?

(b) How will Rav Chisda explain the first ruling, bearing mind that there are no claimants (for the Ma'asros)?

(c) And what does a Beraisa say about Reuven, who asks Shimon to sell him ...

1. ... the innards of his cow?
2. ... the innards of his cow at so much per kilo?

(d) How will Rav Chisda explain the Mishnah, which obligates Reuven to pay the Kohen, even though there is no claimant?

(a) The Beraisa lists nine Matnos Kehunah.
How many are there altogether?

(b) Under what heading does the Tana list Terumah, Terumas Ma'aser, Terumas Ma'aser shel D'mai and Chalah?

(c) The Tana also lists Bikurim, Reishis ha'Gez, Matanos shel Chulin ve'shel Kodshim, the Keren (principal) of Gezel ha'Ger and the extra fifth, Sadeh Achuzah, Sadeh Charamim, Bechor (Ba'al-Mum), Pidyon ha'Ben and the lamb of Pidyon Peter Chamor, of which he counts two and three as two separate groups.
Which ...

1. ... two?
2. ... three?

(d) If the Tana's intention is not to teach us that the Kohen can claim in Beis-Din any of these Matanos that a Yisrael eats or destroys (a Kashya on Rav Chisda), then what is he coming to teach us?

(a) The Tana lists four things that the Kohen may purchase with any of the above Matnos Kehunah.
What does he include in his list?

(b) What problem do we have with the Tana's insertion of Seifer-Torah?

(c) Which other two items does he add to the list of what may be done with the Matnos Kehunah?

(a) What did Rav comment when they told him about a certain Levi who would grab the Matanos from the Sheluchim who were carrying them to the Kohen?

(b) Based on the Pasuk in Shoftim (in connection with the Matanos) "me'es ha'Am Zovchei ha'Zevach"), what do we ask on Rav 'mi'Mah Nafshach'?

(c) And what do we answer?

(d) So what was his 'complaint'?

(a) Rav Idi bar Avin asked Rav Papa on Rav from the Beraisa, which discusses the Matnos Aniyim that pertain to a vineyard, to a field and to a tree.
What are Peret and Olelos (in a vineyard)?

(b) After Shikchah, what is the fourth Matanah that pertains to a vineyard?

(c) Which ...

1. ... three Matanos pertain to a field?
2. ... two Matanos pertain to a tree?

(d) What does the Beraisa say about the four Matnos Aniyim in the vineyard, the three in the field and the two on a tree? What do all they have in common that differs from the Ma'aser Ani that is distributed in the house (see Tosfos DH 'Ma'aser Ani')?

(a) What distinction does the Tana draw between the Matnos Aniyim of an Ani and the Matanos of a Kohen and a Levi respectively?

(b) We learn Peret and Olelos in the vineyard from an explicit Pasuk in Kedoshim.
What does Rebbi Levi learn from the word "Acharecha" mentioned there after Olelos?

(c) What do we learn from ...

1. ... the Pasuk in ki'Seitzei "Ki Sachbot Zeisecha Lo Sefa'er Acharecha"?
   How does Tana de'Bei Rebbi Yishmael translate ''Lo Se'fa'er"?
2. ... '"Acharecha Acharecha" mi'Zayis'?

(d) And what do we learn from the fact that the Torah writes ...

1. ... 'Azivah' by all the Matnos Aniyim?
2. ... 'Nesinah' by Matnos Ma'aser Ani?
3. ... "ve'Leket Ketzircha Lo Selaket, *le'Ani ve'la'Ger* Ta'azov Osam"?

(e) From where does Rebbi Ila'a learn that this extends to Ma'aser Ani, too?

7)

(a) What does Rav Idi bar Avin now extrapolate from the Beraisa, which states (in connection with Matanos) 'Ein Motzi'in mi'Kohen le'Kohen u'mi'Levi le'Levi', that poses a Kashya on Rav?

(b) Rav Papa replied that when the Tana said 'K'gon Matanos', he was referring, not to the actual Matanos, but to Ma'aser Rishon, which is similar.
What problem do we have with that?

(c) And we answer by establishing the Beraisa like Rebbi Elazar ben Azarya in a Beraisa, where Rebbi Akiva says 'Terumah le'Kohen, Ma'aser Rishon le'Levi'.
What does Rebbi Elazar ben Azarya say?

(a) The question remains however. If Ma'aser Rishon goes *also* to the Kohen, why do we take it away from the Levi to give to the Kohen? What did Ezra say about this?

(b) On what grounds do we object to this answer, even in light of Ezra's Takanah?

(c) What do we therefore conclude? If 'mi'Levi le'Kohen' refers neither to Matanos nor to Ma'aser Rishon, then what does it refer to?

(d) Why is Reishis ha'Gez different? If a Levi is not Chayav to give the Kohen Matanos, then why is he Chayav to give him Reishis ha'Gez?

(a) Another Beraisa draws a distinction between 'Kol Davar she'bi'Kedushah' and 'Kol Davar she'Eino bi'Kedushah'.
What does the Tana mean by 'Davar she'Kedushah'?

(b) He describes Davar she'Eino bi'Kedushah' as 'K'gon ha'Zero'a, ha'Lechayayim ve'ha'Keivah'.
What distinction does he draw between them, that poses a Kashya on Rav?

(c) How do we solve the problem?

(a) Another Beraisa states 'ha'Shochet le'Kohen u'le'Akum, Patur min ha'Matanos'.
What do we infer from there that poses a Kashya on Rav?

(b) We raise two objections to the suggestion to change the inference to 'Ha le'Yisrael, Chayav'; the first, because why did the Beraisa not then insert the Levi together with the Nochri.
What is the second?

(c) How do we reconcile Rav with this Beraisa, which obviously disagrees with him?

(a) With reference to the Avodah on Yom Kipur, the Beraisa Darshens the Pasuk "Ve'chiper es Mikdash ha'Kodesh" to Lifnai ve'Lifnim (the Kodesh Kodshim), "Ohel Mo'ed" to the Heichal, "Mizbe'ach", to the Mizbe'ach and "Yechaper" to the Azaros.
Which category of sin is the Avodas Yom Kipur coming to atone for?

(b) If "Kohanim" refers to the Kohanim and "Am ha'Kahal", to Yisrael, to whom does the second "Yechaper" refer?

(c) According to a second Beraisa, the second "Yechaper" refers to Avadim. Then from where does he learn the Kaparah of the Levi'im? What is the basis of the Machlokes?

(d) Why does Rav not divulge like which Tana he holds?

(a) Mereimar rules like both Rav and like Rav Chisda.
What are the ramifications of those two rulings?

(b) Ula used to give Matanos to a bas Kohen.
Why is that?

(c) Would we be right in assuming that she was not married to a Yisrael?

(d) Why did he not then also give Terumah to a Kohenes who was married to a Yisrael? What is the difference between Matanos and Terumah in this regard?

(a) Rava queried Ula from a Beraisa.
What distinction does the Tana draw between the Minchah of a Kohen and that of a Kohenes?

(b) How did Ula refute Rava's Kashya, based on the difference between the Torah's Lashon by Matanos on the one hand, and by the Minchah of a Kohen, on the other?

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