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1)

(a) What do we learn from "Acharei Rabim Lehatos"?

(b) Why are we surprised that this Pasuk is quoted as the source for 'Zil Basar Ruba'?

(c) We give examples of Ruba de'Iysa Kaman 'Tesha Chanuyos' and 'Sanhedrin', and of Ruba de'Leisa Kaman as 'Katan u'Ketanah'.
What do we mean by ...

1. ... 'Tesha Chanuyos'? What is the case?
2. ... 'Sanhedrin'?
3. ... 'Katan u'Ketanah'?

(a) Rebbi Elazar tries to learn it from the head of the Olah. Given that the Pasuk prohibits cutting it into pieces ("Ve'nitach Osah li'Nesachehah", "Osah li'Nesachehah" ... , how does he try to prove 'Zil Basar Ruba' from there?

(b) We counter his proof however, with 'Dilma Pali Leih'.
What does this mean? How could one examine the head without cutting it into more pieces?

(c) Mar b'rei de'Ravina brings exactly the same proof from the Korban Pesach, only based on the Pasuk "ve'Etzem Lo Sishberu Bo".
How do we counter his proof? How could one examine the head without breaking the bone?

(d) How do we know that burning the bone is permitted?

(a) Rav Nachman bar Yitzchak tries to prove the Din of Rov from the Alyah (the fat-tail of a lamb) which must be brought whole. What is the problem in doing so? What T'reifus are we concerned with here?

(b) What do we gain by suggesting that one only cuts off the Alyah beyond the 'bein ha'Parshos' (the point where the Chut ha'Shedrah branches into three)?

(c) How does the Pasuk in Vayikra (in connection with the Alyah) "le'Umas he'Atzeh Yesirenah" dispense with this suggestion? What does "he'Atzeh" refer to?

(d) How do we nevertheless reject Rav Nachman bar Yitzchak's proof?

(a) Rav Sheishes b'rei de'Rav Idi learns the Din of Rov from Eglah Arufah. What do we learn from the Lashon "ha'Arufah"?

(b) What does that prove?

(c) Rabah bar Rav Shilo learns Rov from Parah Adumah.
What do we learn from the Pasuk in Chukas "Ve'shachat ... Ve'saraf" (comparing its burning to its Shechitah?

(d) Seeing as neither the Eglah Arufah nor the Parah Adumah is brought on the Mizbe'ach, what difference would it make even if ...

1. ... the Eglah Arufah was a Tereifah? What does Rebbi Yanai say about it that would invalidate it if it was a Tereifah?
2. ... the Parah Adumah? How does the Torah refer to it, that would invalidate it if it was a Tereifah?

(a) Rav Acha bar Ya'akov brings the same proof for Rov from the Sa'ir ha'Mishtale'ach.
What do we learn from the Pasuk in Acharei-Mos "Ve'lakach es Sh'nei ha'Se'irim"?

(b) How does he prove Rov from here?

(c) Seeing as the Sa'ir la'Az'azel is not brought on the Mizbe'ach, what difference will it make if it is a Tereifah?

(d) Why is it not possible to examine the Sa'ir la'Az'azel after it has been pushed down from the rock?

6)

(a) How does Rav Mari learn Rov from the Din of someone who strikes his father?

(b) How does he know that the Pasuk is not speaking exclusively about a case where both his parents where alone in prison when he was conceived?

(a) How does Rav Kahana learn Rov from a murderer, who is subsequently sentenced to death at the hand of Beis-Din?

(b) What objection do we raise to the query that we should ...

1. ... examine the victim (see Tosfos DH 've'Chi Teima')?
2. ... nevertheless examine him in order to save the murderer's life?

(c) Ravina brings the equivalent proof from witnesses who testified that Reuven killed someone, and then became Eidim Zomemin? Why do we not raise the issue regarding examining the victim to see whether or not, he is a Tereifah (like we did in the previous case)?

(a) How does Rav Ashi learn Rov from Shechitah itself?

(b) To which of the two pipes does Rav Ashi refer?

(c) What objection did Rav Kahana (or Rav Shimi) raise to all these proofs? (d) How will this affect the Din of ...

1. ... examining an animal for Tereifos?
2. ... a Katan and Ketanah who performed Yibum?

(a) How did Rav Kahana (or Rav Shimi) prove his point from Rebbi Meir, who holds 'Chosheshin le'Mi'uta'?

(b) What problem would we have in saying that Rebbi Meir did indeed not eat meat (due to the suspicion that the Shochet Shechted in the exact location of a hole)?

(c) So what does this prove?

(d) What does that have to do with the Rabbanan?

(a) It appears that, at the end of the day, 'Zil Basar Ruba' applies even in cases where it is possible to check 'Halachah le'Moshe mi'Sinai'.
What other source min ha'Torah might there be for this?

(b) Why then, do we customarily examine an animals lungs?

(c) What will the Din then be if the lungs got lost, and were not examined?
Is one permitted to eat the animal?

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