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1)

(a) Rebbi Shimon says in a Beraisa that a Parah Adumah is Metamei Tum'as Ochlin, *because it had a Sha'as ha'Kosher*.
What does this mean?

(b) And what does Resh Lakish mean when he explains 'Omer Hayah Rebbi Shimon Parah Nifdis al-Gabei Ma'arechtah'?

(c) What have we proved from here?

2)

(a) Rebbi Yochanan established Rebbi Shimon in our Mishnah when the Ganav Shechted Temimim inside the Azarah not in the name of the owner. Does he agree with Resh Lakish, who established the case when the Ganav Shechted blemished animals outside?

(b) Then why does he decline to explain Rebbi Shimon like him?

(c) Resh Lakish disagrees with Rebbi Yochanan however, based on the fact that Mechirah does not apply to an animal of Kodshim.
Why not?

(d) What is now the basis of the Machlokes between Rebbi Yochanan and Resh Lakish?

(a) They follow their reasoning in another Machlokes.
What does Rebbi Shimon say about a Ganav who steals a T'reifah animal and Shechts it?

(b) What does Rebbi Yochanan say about the same Ganav who sold it (instead of Shechting it)?

(c) And what does Resh Lakish say?

(a) 'Ganav Kil'ayim u'T'vachah, T'reifah u'Mecharah, Meshalem Tashlumei Arba'ah va'Chamishah'.
Why does Rebbi Yochanan assume that the author of the Beraisa must be Rebbi Shimon? What would the Rabbanan have said?

(b) Based on this assumption, what does Rebbi Yochanan ask from the Seifa on Resh Lakish?

(c) According to Rebbi Yochanan himself, why does the Tana then confine the Reisha to Tevichah? Why does he not include Mechirah?

(a) How does Resh Lakish, who establishes the author as the Rabbanan, explain the fact that the Tana confines the Reisha to Tevichah?

(b) What problem are we ultimately faced with regarding Resh Lakish's interpretation?

(a) What does Rava learn from the word "Shor, *Seh* Kesavim ve'Seh Izim" (written in connection with non-Kasher animals - see Tosfos)?

(b) Then how can the Tana incorporate Kil'ayim in our Pasuk (by Geneivah) "Shor O Seh"?

(c) The Tana of another Beraisa Darshens the Pasuk in Emor (written in connection with Kodshim) "Shor O Kesev O Ez", to preclude an animal of Kil'ayim, and from "O Ez", he precludes a Nidmeh.
What is a Nidmeh?

(d) In what way does this Beraisa appear to clash with our explanation of "Shor O Seh" by Geneivah?

(a) What does Rava mean when he explains 'Hacha me'Inyana di'K'ra, ve'Hacha me'Inyana di'K'ra'?

(b) What makes it logical to include an animal of Kil'ayim by Geneivah, but to exclude it by Kodshim?

(c) If a sheep and a goat can produce Kil'ayim, why can an ox and a sheep not do likewise?

(a) Rava just explained that "O" by Kodshim comes to preclude Kil'ayim, because the Torah writes there "Kesev O Ez" (which can produce Kil'ayim). How does he explain the fact that the same Pasuk also writes "Shor O Kesev ... " (which cannot)?

(b) Bearing in mind that the two things that we preclude from "O" are Kil'ayim and Nidmeh, how does Rava know to compare the Reisha to the Seifa (to exclude Kil'ayim), and not the Seifa to the Reisha (to include it)?

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