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1)

(a) According to Rebbi Yochanan, the Chavitei Kohen Gadol cannot be sanctified in halves.
What is the 'Chavitei Kohen Gadol'? Why was it called by that name?

(b) What are the ramifications of this ruling?

(c) What does Resh Lakish say?

(d) If, as we just saw, Resh Lakish holds that Dam cannot be sanctified in halves, then why does he not learn the Chavitei Kohen Gadol from Dam?

(a) What Rebbi Elazar say about 'Minchah she'Kamtzah be'Heichal'?

(b) From where does he learn it?

(c) If he learns Milsa mi'Milsa regarding this Halachah, why does he not also learn Chavitei Kohen Gadol from Dam?

(a) If one of the twelve Lechem ha'Panim breaks, what does the Beraisa say about all twelve loaves?

(b) What happens to the Bazichin, assuming the loaf broke ...

1. ... before the loaves have been removed from the Shulchan?
2. ... after they were removed?

(c) How does Rebbi Elazar interpret 'ad she'Lo Parkah' and 'mi'she'Parkah', respectively?

(d) If a Minchah became Chaser before the Kemitzah has been taken from it (even though it is due to be taken), the Minchah is Pasul.
What happens to the Kometz should it subsequently be taken?

(a) How does this latter Halachah appear to clash with Rebbi Elazar's previous statement?

(b) What is the difference between a regular Minchah and the Lechem ha'Panim that will explain why Rebbi Elazar does not learn the latter from the former?

(c) How do we answer the Kashya on Rebbi Elazar, that in any case, the Bazichin should be Pasul, like 'Shirayim she'Chasru bein Kemitzah le'Haktarah' (even though here, it is not the Shirayim that became Chaser, but the Minchah itself)?

(a) Earlier in the Sugya, we quoted the Machlokes whether 'Chavitei Kohen Gadol, Kedoshah la'Chatza'in' (Resh Lakish) or 'Einah Kedoshah la'Chatza'in' (Rebbi Yochanan).
How does Rebbi Yochanan learn his ruling from the Pasuk in Tzav "Minchah ... Machtzisah (ba'Boker")?

(b) The Beraisa seems to support Rebbi Yochanan. What, according to the Tana, would the Pasuk have had to write, to permit bringing the Minchas Chavitin in halves?

(c) How does Resh Lakish explain the Beraisa to reconcile it with his opinion?

(d) Rav Gevihah from Bei Kasil asked Rav Ashi from the fact that the Torah writes Chukah ("Chok Olam") with regard to the Minchas Chavitin (and "Chukah" always means that the Halachah on hand is crucial), a Kashya on Resh Lakish (and even on Rebbi Yochanan, who requires a special Pasuk to invalidate it).
What was Rav Ashi's reply?

(a) What is the minimum Shi'ur of a Minchah?

(b) Rav forbids designating half an Isaron for a Minchah, with the intention of adding the other half to it later.
What does Rebbi Yochanan say?

(c) What is now the problem concerning Rebbi Yochanan's previous ruling?

(d) How do we suggest one might answer the Kashya?

(a) The Torah writes in Vayikra (in connection with Shelamim) "u'Shechato Pesach Ohel Mo'ed".
What does Rebbi Yochanan rule with regard to Shechting them inside the Heichal?

(b) What do we see from there?

(c) So how do we explain the previous ruling of Rebbi Yochanan, permitting one to designate half an Isaron for a Minchah, with the intention of adding the other half to it later? Why does he not learn from Chavitin that this is forbidden?

(a) How does the Beraisa explain the Pasuk in Naso (in connection with the Chanukas ha'Mizbe'ach) "Sheneihem Mele'im So'les"?

(b) What does Rebbi Yossi add to the Tana Kama's words? What do we learn from there?

(c) Rav maintains that a Minchah can be sanctified without oil and without Levonah.
From where does he learn that a Minchah can be sanctified ...

1. ... without Shemen?
2. ... without Levonah?
3. ... without either?

(d) Rav just learned that even if one intends to add to the Chatzi Isaron, it is Pasul. What do we then mean when we say that he must hold like Rebbi Yochanan regarding Chavitin? Why can he not hold like Rebbi Elazar?

(a) Rav also learns that it is possible to sanctify the Shemen of a Minchah without the Levonah and vice-versa.
From where does he learn that it is possible to sanctify ...

1. ... the Shemen without the Levonah?
2. ... the Levonah without the Shemen?

(b) Rebbi Chanina disagrees with Rav.
What does Rebbi Chanina say?

(c) What do we mean when we ask that according to Rebbi Chanina, why were the Isaron and the Log anointed?

(d) What do we answer?

10)

(a) What does the Mishnah in Zevachim say about K'lei ha'Lach and Midos ha'Yavesh?

(b) How will Rebbi Chanina explain 'Midos Yavesh Mekadshin Yavesh'? Which 'Yavesh' is the Tana referring to?

(a) Shmuel confines the ruling of the Mishnah to Midos (measuring vessels). How does he prove from the Pasuk (in connection with the silver dish and the silver bowl [and which we quoted earlier]) "Sheneihem Mele'im So'les ... " that the Mishnah's ruling does not extend to the bowls used for the Avodah?

(b) How do we prove from here that Shmuel holds like Rav with regard to a Minchah being sanctified on its own?

(c) What did Ravina answer, when Rav Acha from Difti queried Shmuel's proof, on the grounds that a Minchah is wet because it contains oil?

(d) What is the second answer, even assuming that the entire Minchah is mixed with oil?

(a) We cited earlier a Beraisa which learns from the Pasuk in Vayikra "Ve'kamatz mi'Sham" 'mi'Makom she'Raglei Zar Omdos'.
To which location does this refer?

(b) Why does Rebbi Yirmiyah initially think that this poses a Kashya on Rebbi Elazar's ruling 'Minchah she'Kamtzah be'Heichal, Kesheirah'?

(c) How does Rebbi Yirmiyah (or Rebbi Ya'akov) explain the Beraisa, to answer the Kashya?

(d) We reject the suggestion that we would otherwise have compared it to other Kodshei Kodshim, which all require Tzafon.
Why could we not learn it via a Binyan-Av from ...

1. ... Olos?
2. ... Chata'os?
3. ... Ashamos?
4. ... all of them via a Tzad ha'Shaveh?

(a) In the end, we need the Pasuk to preclude learning from Hagashah. Which Halachah is this referring to?

(b) In this context, what is the significance of the Pasuk in Vayikra "Vehikrivah el ha'Kohen, Ve'higishah el ha'Mizbe'ach, Ve'kamatz"?

(a) We query Rebbi Yochanan, who validates a Shelamim that is Shechted in the Heichal 'she'Lo Yehei Tafeil Chamur min ha'Ikar', from a Beraisa.
What does Rebbi Yehudah ben Beseira there learn from the Pasuk in Korach (in connection with the eating of Kodshei Kodshim) "be'Kodesh ha'Kodashim Tochlenu"?

(b) How do we know that the Pasuk (which in any event, cannot be referring to the actual Kodesh Kodshim) is referring to the Heichal and not the Azarah?

(c) What is the problem with this D'rashah, according to Rebbi Yochanan?

(d) What do we answer?

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