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1)

(a) Our Mishnah lists the various Chumros of Cheilev over Dam and of Dam over Cheilev. Besides the fact that Cheilev Kodshim is subject to Me'ilah and Dam Kodshim is not, what other three Chumros does Cheilev possess that Dam does not?

(b) What do we mean when we say that Cheilev Kodshim is subject to Tum'ah?

(c) The Isur Dam on the other hand, pertains to more species than Cheilev.
Besides Dam Chayah, whose Cheilev is permitted, which other species are subject to the Isur of Dam but not Cheilev?

(d) What do we learn from the Pasuk in Shemini (in connection with Cheilev) "min ha'Beheimah Asher Yakrivu Mimenah ... "?

(a) What is the problem with the Pasuk in Vayikra (in connection with the Par Kohen Mashi'ach) "Ka'asher Yuram mi'Shor Zevach ha'Shelamim"?

(b) How does Rebbi Yanai therefore explain the Pasuk? What does he learn from what?

(c) What makes Me'ilah by the Eimurei Par Kohen Mashi'ach more obvious than by the Eimurei Shelamim?

(a) What does Rebbi learn from the Pasuk (ibid.) "Kol Cheilev la'Hashem"?

(b) Rebbi Chanina asked Rebbi Yanai why Rebbi's D'rashah was not good enough for him.
What did Abaye answer? What could we not have learned from "Kol Cheilev la'Hashem", that we can learn from "Ka'asher Yuram mi'Shor Zevach ha'Shelamim"?

(c) Why do we then need "Kol Cheilev la'Hashem"?

(d) Why can we not learn that from "Ka'asher Yuram ... "?

(a) What problem does Rav Mari have with the fact that the Alyah is called 'Cheilev'?

(b) How did Rav Z'vid answer him, based on the Pasuk in Tzav "Kol Cheilev Shor, ve'Chesev va'Eiz Lo Socheilu"?

(c) How does Rav Ashi explain why the Alyah is not Asur ba'Achilah, based on the Pasuk "Chelbo ha'Alyah"?

(d) On what grounds do we reject Rav Ashi's answer? What Kashya would saying that the Alyah is not called Cheilev present?

(a) What does Ula learn from the Pasuk in Acharei-Mos (in connection with Dam) "va'Ani Nesativ *Lachem*"?

(b) de'Bei Rebbi Yishmael learns the same thing from "Lechaper" ('Lechaparah Nesativ ve'Lo li'Me'ilah'). How does Rebbi Yochanan learn it from "ki ha'Dam *Hu* ... "?

(c) Why is it not possible to learn the opposite ... that just as Me'ilah applies before Kaparah, so too, does it apply after Kaparah?

(d) What do we learn from the Pasuk in Tzav (in connection with the Terumas ha'Deshen [the shovel-full of spent ashes that was placed each morning beside the Mizbe'ach]) "Ve'samo Eitzel ha'Mizbe'ach" that creates a problem with what we just learned?

(a) How will we solve the problem?

(b) That goes nicely with the Rabbanan, who do indeed learn from the Pasuk that the Bigdei Kehunah of the Kohen Gadol were Asur be'Hana'ah after Yom Kipur.
How does Rebbi Dosa interpret the Pasuk?

(c) According to Rebbi Dosa then, why do we not learn from the Terumas ha'Deshen that Me'ilah applies even after the Mitzvah has been completed?

(d) What will those who hold 'Melamdin' say? From where will they learn that 'Kol Davar she'Na'asis Mitzvaso Ein Mo'alin Bo'?

(a) Now that we preclude Dam Kodshim from Me'ilah from one of the three Pesukim ("Lachem", "Lechaper" and "Hu"), why do we need the other two Pesukim?

(b) We do not however, need a Pasuk to preclude Dam from Pigul.
Why not?

8)

(a) Our Mishnah lists skin among the things that combine with the Basar to complete the Shi'ur of Tum'as Ochlin.
What is the Shi'ur Tum'as Ochlin?

(b) What does the Tana mean by 'Mitamei Tum'as Ochlin'?

(c) Bearing in mind that the skin is not edible, why does it combine with the Basar to make up the Shi'ur of Tum'as Ochlin?

(a) The Tana adds the Rotav (a semi-fluid, gravy-like substance that emanates from the meat), the Kifah (the spices with which the meat is cooked) and the Elel (which will be explained in the Sugya).
Why are the Rotav and the Kifah included in the Shi'ur?

(b) Finally, he adds the Gidin (incorporating the nerves, the sinews and the cords [Me'iri]), the bones, the horns and the hooves to the list.
If the horns (at the base) belong in the list because they are sometimes eaten together with the meat, on what basis are the bones and the hooves included?

(a) What is the Shi'ur of Tum'as Neveilos?

(b) What does the Tana say about the above combining to make up the Shi'ur of Tum'as Neveilos?

(c) We will learn shortly the source for the bones, the Gidin and the skin not combining to make up the Shi'ur Tum'as Neveilos.
On what basis do the Kifah, the Rotav, the Elel and the Gidin not combine?

(d) What does Rebbi Yehudah say about Elel of a Neveilah that is gathered in one place?

(a) In similar vein, says the Tana, if someone Shechts a Beheimah Temei'ah for a Nochri, and the animal is still convulsing, the animal is Mitamei Tum'as Ochlin.
Why might we have thought that it is not?

(b) Seeing as a. Shechitah on a Beheimah Temei'ah is not effective, and b. the Nochri is not allowed to eat the animal anyway, why is it Mitamei Tum'as Ochlin?

(c) What would be the Din if ...

1. ... the Nochri himself Shechted the animal?
2. ... the Yisrael performed Nechirah (tore the animal open), rather thanm Shechitah?
3. ... the Yisrael Shechted the same animal for a Yisrael?

(d) What does the Tana say about the same animal becoming Tamei Neveilos?
How is this possible even if it is still convulsing?

(a) Our Mishnah bears out the Beraisa 'Shomrin le'Tum'ah Kalah ve'Lo le'Tum'ah Chamurah'.
Why does the Tana refer to Tum'as Ochlin as 'Tum'ah Kalah' and Tum'as Neveilos as 'Tum'ah Chamurah'?

(b) How does Tana de'Bei Rebbi Yishmael learn 'Shomrim le'Tum'ah Kalah' from the Pasuk in Shemini (in connection with Tum'as Ochlin) "al Kol Zera Zeru'a Asher Yizare'a"?

(c) What is the Tana referring to when he speaks about the shells ...

1. ... of wheat and barley?
2. ... of lentils"?

(d) And what does he learn from the Pasuk in Shemini (in connection with Tum'as Neveilos) "ha'Noge'a *be'Nivlasah* Yitma ... "?

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