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1)

(a) Shmuel in the name of Rebbi Eliezer learns from "ve'la'Minchah" - that all Kodshei Kodshim, like the Minchah, may only be eaten by male Kohanim. Note, that all the current D'rashos are based on the fact that the Torah lists all the categories of Korbanos in this Pasuk, creating a Hekesh (comparing all the Korbanos to the one that is quoted).

(b) This Limud cannot pertain to Chatas ve'Asham - since the Torah has already written this Halachah there explicitly.

(c) And the Beraisa learns from the Pasuk "be'Kodesh ha'Kodashim Tochlenu; Kol Zachar Yochal Oso" - that it also applies to Zivchei Shalmei Tzibur.

(d) Those who learn it from "ve'la'Minchah" - argue with those ho learn it from the previous D'rashah.

(a) Rebbi Eliezer learns from "ve'la'Chatas" - that something that absorbs any hot Kodshim have the same Din as something that absorbs a hot Chatas (which the Torah has explicitly taught us, adopts the Din of a Chatas).

(b) From "ve'la'Asham" he learns that the Sh'fir and Shilya of Kodshim are not Kodesh. 'Sh'fir' is - a fetus; 'Shilya' - the placenta.

(c) He knows that the Sh'fir and Shilya of an Asham are not Kodesh - from the fact that the Asham, being male, does not give birth.

(d) Besides 'Danin Efshar mi'she'I Efshar', this D'rashah is based on the principle - 'Kodshim be'Havayasan Hein Kedoshim' (Kodshim become sanctified only from birth [and not earlier]).

(a) Rebbi Eliezer learns from "ve'la'Milu'im" that the leftovers of Kodshim need to be burned, as the Torah writes there "Ve'sarafta es ha'Nosar ba'Eish" - incorporating leftover flesh and loaves - but not live animals (e.g. Mosar Chatas) which is not burned.

(b) And he learns from "ve'li'Shelamim" that all Korbanos are Mefaglin u'Mispaglin. 'Mefaglin' means that all Korbanos, like Shelamim, are subject to Pigul. 'Mefaglin' vis-a-vis ...

1. ... Shelamim means - that a Machsheves Pigul on a Todah is Mefagel the Lechem too.
2. ... other Korbanos, with reference to the Kivsei Atzeres, means - that a Machsheves Pigul on the Kivsei Atzeres is Mefagel the Sh'tei ha'Lechem as well.

(c) A Beraisa quoting Rebbi Akiva, learns from "ve'la'Minchah" that just as a Minchah sanctifies whatever absorbs it when it is hot, so do all Korbanos. The problem with this is - that we already know this from "ve'la'Chatas".

(d) Both Pesukim in fact, are necessary. We might not otherwise have learned ...

1. ... Chatas from Minchah - because maybe it is because the latter is soft that it gives whatever it touches when it is hot, the Din of a Minchah (but a Chatas, which is not soft, perhaps doesn't).
2. ... Minchah from Chatas - because maybe it is because meat is fatty that it penetrates whatever it touches and gives it the Din of a Chatas (but a Minchah may well not).

(a) And Rebbi Akiva learns three things from "ve'le'Chatas"; two of them are Chulin and ba'Yom. The third is - 'be'Yado ha'Yemanis'.

(b) Rebbi Akiva, based on a D'rashah of Rav Chisda, learns from the Pasuk ...

1. ... "Vehikriv Aharon es Par ha'Chatas *Asher Lo" - that a Chatas must come from Chulin, and not Kodesh (the D'rashah that we are searching for).
2. ... "Ki ba'Yom ha'Zeh Yechaper Aleichem"(in connection with the Chatas of Yom Kipur) - that the Avodah of a Chatas must be performed specifically by day.

(c) In answer to the Kashya in connection with ...

1. ... the previous D'rashah - that we already know this from the Pasuk "be'Yom Tzavoso" (which pertains to Chatas and all the Korbanos) - we answer that this is indeed so. In fact, the Tana only cites the D'rashah of "ba'Yom" by the way (and not to teach us what we do not know already, and the same answer will serve to explain ...
2. ... the third D'rashah from 'Kehunah' (written in connection with Chatas) - which we already know from elsewhere.

(d) Rabah bar bar Chanah Amar Resh Lakish learns from either "Etzba" or "Kehunah" (written by each Korban) - that the pertinent Avodos to that Korban must be performed with the right hand.

5)

(a) Rebbi Eliezer learns from "Asham" - that the bones (which do not contain marrow) of an Olah are permitted (e.g. for the Kohanim to make handles for knives [we know that this permitted with regard to other Korbanos no less than by the Asham]).

(b) Rebbi Eliezer in our Mishnah learned that Todah must come from Chulin from "Ve'zavachta Pesach ... Tzon u'Bakar". Rebbi Akiva learns like Rav Nachman Amar Rabah bar Avuhah, who learns from the fact that the Torah mentions Tzon u'Bakar regarding the Korban Pesach - that Mosar Pesach is brought as Shelamim.

(c) Avuhah di'Shmuel learns from the Pasuk "ve'Im min ha'Tzon Korbano le'Zevach ha'Shelamim" - that the Mosar ha'Pesach ('Davar ha'Ba min ha'Tzon) must be brought as Shelamim.

(a) The Beraisa learns from the Pasuk there "Keves", 'Lerabos es ha'Pesach le'Alyah' - which means that the Alyah (the fat-tail) of the Pesach (like that of the Shelamim) is burned with the Eimurim, and not roasted together with the body of the Pesach.

(b) And from "*Im* Keves", the Tana learns that Pesach she'Avrah Shenaso and Shelamim ha'Ba'im Machmas Pesach - i.e. Mosar ha'Pesach the Chagigah that is brought on the fourteenth of Nisan, must be treated like a Shelamim ...

(c) ... in that they require Semichah, Tenufah and Nesachim (which the Pesach does not).

(d) The problem now is - why we need three Pesukim to teach us that Mosar ha'Pesach becomes a Shelamim.

(a) We answer that in fact, all three Pesukim are required. One of them teaches us 'Avrah Zemano ve'Avrah Shenaso' - after the fourteenth of Nisan has passed and after the animal has turned one, respectively.

(b) From the other two we learn - that even a. 'Avrah Zemano ve'Lo Avrah Shenaso' and b. 'Lo Avrah Zemano ve'Lo Shenaso' will adopt the Din of a Shelamim.

(c) The case of 'Lo Avrah Zemano ve'Lo Shenaso' is - where the Pesach got lost before midday and was found after the owner had designated another one.

(d) We would not be able to learn ...

1. ... 'Avrah Zemano ve'Lo Avrah Shenaso' from 'Avrah Zemano ve'Avrah Shenaso' - because unlike the latter, it is still fit to be brought on Pesach Sheini.
2. ... 'Lo Avrah Zemano ve'Lo Avrah Shenaso' from 'Avrah Zemano ve'Lo Avrah Shenaso' - because, unlike the latter, it is even fit to be brought on Pesach Rishon.

8)

(a) Our Mishnah permits all Korbanos to be brought from Chutz la'Aretz - except for the Omer and the Sh'tei ha'Lechem.

(b) Neither may one bring the Omer and the Sh'tei ha'Lechem from Yashan produce.

(c) All Menachos however, like the Omer and the Sh'tei ha'Lechem - must be brought from the best quality crops.

(d)

1. Machnis and Zatcha - are the two towns which produce the best quality flour. 'Alfa le'So'les' means - that their flour comes first like 'Alfa' is the first Greek letter (or that these towns are first on the list ...).
2. Ofrayim in the valley (to preclude Ofrayim in the mountain) - comes second.

(a) The Tana of the Beraisa does not concur with our Mishnah. He learns from the Pasuk ...

1. ... "Takriv es Minchas Bikurecha" - that the Omer is Kasher if it is brought from Yashan ...
2. ... and from "Tavi'u" - that the Sh'tei ha'Lechem) are too.
3. ... (ibid.) "mi'Moshvoseichem" - that the Sh'tei ha'Lechem must be brought from Eretz Yisrael crops.

(b) The term 'min ha'Aliyah' refers 'Yashan' - because literally, it means from the attic (implying from last year's stocks).

(c) When (in 'Eilu Menachos Nikmatzos') we learned from "Tavi'u" ('Im Eino Inyan') that each loaf of the Lachmei Todah must comprise an Isaron - that was from "Tavi", allowing us to learn from the extra 'Vav' that the Sh'tei ha'Lechem is Kasher if it is brought from Yashan.

(d) According to the Tana of the Beraisa (who permits the Omer and the Sh'tei ha'Lechem from Yashan) ...

1. ... "Reishis" - means that Lechatchilah, the Omer ought to comprise Chadash.
2. ... "Minchah Chadashah" means - that the Sh'tei ha'Lechem (which itself may well comprise Yashan) must precede any Minchah comprising Chadash, as Rebbi Nasan and Rebbi Ya'akov learned in a Beraisa.