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1)

(a) The Torah writes in Naso (in connection with the inauguration of the Levi'im) "u'Far Sheini ben Bakar Tikach le'Chatas". Bearing in mind that the Torah has already written there "Ve'asah es ha'Echad Chatas ve'es ha'Echad Olah la'Hashem", how does Rebbi Shimon in a Beraisa then explain "u'Far Sheini"?

(b) What problem does Rebbi Yossi in a Beraisa have with the Pasuk in Ezra "ha'Ba'im me'ha'Shevi B'nei ha'Golah Hikrivu Olos le'Elokei Yisrael"?

(c) So how does he explain the Pasuk?

(d) Rebbi Yehudah in another Beraisa explains that they brought these Korbanos to atone for the Avodah-Zarah that they had worshipped.
Who, according to Rav Yehudah Amar Shmuel, was actually guilty of that sin?

(a) We have a problem as to why they brought twelve goats, according to Rebbi Meir.
Why is there no problem according to ...

1. ... Rebbi Yehudah?
2. ... Rebbi Shimon?

(b) What is then the problem according to Rebbi Meir?

(c) How do we resolve it?

(a) What happens to a Chatas whose owner died?

(b) How does Rav Papa then explain the fact that Yisrael brought these twelve Chata'os for their ancestors who had already died? Why did they not let the bulls die?

(c) What is the problem with the Pasuk in Tehilim "Tachas Avosecha Yiy'hu Banecha" that we suggest as the source for Rav Papa's statement?

(d) How do we then attempt to prove it from the goat that the Kohanim brought together with the Musaf of Rosh Chodesh? With which funds was the goat purchased?

(a) On what grounds do we reject the proof from the goat of Rosh Chodesh as Rav Papa's source?

(b) We then cite the Pasuk in Shoftim (in connection with an Eglah Arufah) as a possible source "Kaper le'Amcha Yisrael *Asher Padisa, Hashem*". How do we explain the final phrase there? How do we prove from there that 'Ein Tzibur Meisah'?

(c) Why can we not refute this proof by arguing that ...

1. ... unlike there (by Eglah Arufah [where at least all those who had sinned were definitely alive]), in our case, the sinners (from the generation of Tzidkiyahu) were not)?
2. ... even if some of the original sinners were alive, the majority were not?

(d) How do we ...

1. ... answer the Kashya that they sinned on purpose (whereas a Chatas comes for a Shogeg, and not for a Meizid)?
2. ... prove this from the Pasuk itself?

(a) We learned in a Beraisa that if one member of the Tzibur dies, they nevertheless remain obligated to bring the bull, whereas if a member of Beis-Din dies, they are Patur.
Why does Rav Chisda ... Amar Rav establish the author of this Beraisa as Rebbi Meir?

(b) On what principle is Rav's ruling based?

(c) Why does this not contravene the principle that we just learned 'Ein Tzibur Meisah'?

(d) Rav Yosef asks why, by the same token, the author cannot be Rebbi Shimon, who holds that Beis-Din as well as the Kahal, are obligated to bring a bull.
What did Abaye reply?

(a) Abaye's reply is based on another Beraisa, which discusses the bull and the goat of Yom Kipur that got lost, were replaced, and were found before the replacement animals were brought. Rebbi Yehudah says 'Yamusu'.
What do Rebbi Elazar and Rebbi Shimon say?

(b) Does this mean that Rebbi Yehudah considers the Chatas of partners worse than that of a Tzibur?

(c) How does Rav Yosef repudiate Abaye's proof from the latter? What did he learn from the Pasuk in Acharei-Mos "al ha'Kohanim ve'al Kol Am ha'Kahal Yechaper"?

(d) How do we disprove Rav Yosef's argument from the thirteen bulls that Rebbi Shimon obligates in our Mishnah, in the event that all the tribes sinned be'Shigegas Hora'ah?

7)

(a) What does ...

1. ... Rav Acha bar Ya'akov learn from the Pasuk in Vayechi "Hin'ni Mafrecha Ve'hirbisicha, u'Nesticha li'Kehal Amim, Ve'nasati es ha'Aretz ha'Zos le'Zar'acha Acharecha Achuzas Olam" (with regard to the tribe of Levi)?
2. ... Abaye learn from the Pasuk there "Efrayim u'Menasheh ki'Reuven u'Menasheh Yih'yu Li"?

(b) Based on the Pasuk there "Al Shem Acheihem Yikar'u be'Nachalasam", how does Rava disprove Abaye's previous statement?

(c) According to Rava then, which is the twelfth tribe, regarding the 'Par He'elam Davar'?

(d) Then how about the Kohanim?

(a) If Efrayim and Menasheh are only considered two tribes as regards inheritance, then why did each have its own ...

1. ... flag?
2. ... Nasi?

(b) How do we prove this concept from Moshe, who organized twelve days of inauguration for the Mishkan?

(c) What is the source of the order of the flags, and the twelve tribes that they incorporated?

(d) What do we mean when we ask 'Mai Havi Alah'?

(a) The Beraisa lists five Chata'os that must die. Four of them are a V'lad (the baby born to a) Chatas, the Temurah (swap) of a Chatas, a Chatas whose owner has died and a Chatas that got lost and another brought in its place before it was found.
What is the fifth?

(b) Why, does the Tana go on to say that, in the case of a Tzibur, there is no ...

1. ... V'lad Chatas?
2. ... Temuras Chatas?
3. ... a Chatas whose owner died?

(c) And what does he say about a Chatas that got lost and another is brought in its place before it is found, and one whose first year came to an end? Do they also not apply to the Chatas of a Tzibur?

(d) What is the Tana's conclusion?

(a) What problem do we have learning the latter two from the former (as we just did) three?

(b) What do we answer?

(c) In actual fact, the Halachah only requires four Chata'os to die.
Why do we say five?

(d) How does this Beraisa now resolve our She'eilah? Does Rebbi Shimon hold 'Chatas ha'Shutfin Einah Meisah' or not?

11)

(a) If a Kohen Mashi'ach issues an erroneous ruling but acted on purpose, or vice-versa, he is Patur from a Chatas.
Under what circumstances is he Chayav? What does he bring?

(b) And what does he bring in the cases where he is Patur?

(a) What problem do we have with the Reisha of the Mishnah, which actually spells out this ruling?

(b) So how do we establish the case (to create a Chidush)?

(c) What is then the Chidush? Why might we have thought that he should be Patur?

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