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1)

(a) What do we learn from the Pasuk in Vayikra 'Ve'shachat es ben ha'Bakar Ve'hikrivu b'nei Aharon ha'Kohanim es Damo ... "?

(b) What Kashya does this ruling pose on our current interpretation of Rebbi Shimon (regarding 'Vav Mosif')?

(c) We counter this D'rashah with that of "ve'Samach ve'Shachat".
What will Rebbi Shimon learn from there?

(d) In that case, why do we not also require the owner to perform the Shechitah, like he must be the one to perform the Semichah?

(a) What problem do we have with the previous 'Kal va'Chomer' from Zerikah?

(b) We therefore quote the Pasuk in Acharei-Mos "Ve'shachat es ban ha'Bakar Asher Lo" (in connection with the Kohen Gadol on Yom Kipur).
What does this teach us?

(a) Rav says that wherever the Torah writes 'Torah' and 'Chukah', it comes 'Le'akev' (to render crucial whatever is written in that Pasuk).
Based on the Pasuk "Zos Chukas ha'Torah", how do we initially interpret Rav's statement?

(b) Seeing as the Torah only writes "Torah" by Nazir, how do we explain the fact that Tenufah is Me'akeiv, based on the Pasuk "Kein Ya'aseh al Toras Nizro", even though the Torah does not mention "Chukah"?

(c) What similar problem do we have with the Mishnah in the following Perek, which considers each of the four types of loaves of a Korban Todah crucial to the Todah?

(d) And we answer the Kashya, by quoting Mar, who comments on the Pasuk in Tzav "Al Zevach Todas *Shelamav*"?
What does Mar include from here? How does this answer the Kashya?

(a) By Metzora too, the Torah only writes "Torah", yet the Mishnah there considers all four items that the Torah prescribes for his purification crucial.
Which four items?

(b) And we answer the Kashya by quoting the Pasuk "Zos Tih'yeh Toras ha'Metzora".
What do we learn from there?

(c) And we finally ask on Rav from the Avodah on Yom Kipur, where the Torah writes only "Chukah".
Which aspect of the Yom Kipur Avodah will the Mishnah later derive from here, is Me'akev the Avodah?

(d) What do we therefore conclude with regard to Rav's statement? What did he really mean when he stated that "Torah" and "Chukah" are Me'akev?

(a) Based on the fact that various aspects of other Korbanos are not Me'akev, despite the fact that in Tzav, the Torah writes "Zos ha'Torah, la'Olah ve'la'Minchah ... ", how do we finally restrict Rav's statement?

(b) Then why did Rav say "Torah ve'Chukah"?

(c) Rav states that in whichever respect the Torah repeats itself, it is Me'akev.
What is he referring to?

(d) Seeing as the Torah writes "Kol Zachar bi'Venei Aharon Yochlenah, Chok Olam ... ", why do we initially think that Rav needs to come on to the fact that the Torah repeats itself?

(a) We retract from the previous suggestion, based on the Mishnah later.
Which three rulings does the Tana present there, regarding the two rows of Lechem ha'Panim, and the two Bazichei Levonah?

(b) What is the source for these rulings? Why does it pose a Kashya on what we just said?

(c) We therefore conclude that even "Chukah" that is written with regard to Achilah, is Me'akev in other regards too.
What do we therefore learn from the Pasuk in Vayikra "mi'Girsah u'mi'Shamnah"?

7)

(a) We just quoted Rav, who said that in whichever respect the Torah repeats itself, it is Me'akev.
What does Shmuel say?

(b) What problem do we have with this, based on a S'vara?

(c) And we conclude that Shmuel agrees on principle that repetition constitutes 'Le'akev', and he argues with Rav over 'M'lo Kumtzo' (in Shemini where the Pasuk writes "Vayemalei Chapo Mimenah"]) and "be'Kumtzo" (in Tzav).
Which Halachah does this represent?

(d) Why does Shmuel then decline to learn that it is Me'akev?

(a) We already cited Shmuel in the first Perek, who learns that even though the liquid measures do not sanctify solids, and vice-versa, the bowls (for the blood) do.
What is his source for this?

(b) If he declines to learn 'Doros' from Sha'ah regarding 'Midah le'Kometz', how can he then learn Doros from Sha'ah regarding the Din of 'K'lei Shareis Mekadshin'?

(a) Which Avodah is the Pasuk in Tzav referring to when it writes "Zos Toras ha'Minchah Hakreiv Osah b'nei Aharon Lifnei Hashem"?

(b) What did Rav Kahana and Rav Asi ask Rav from this repetition? What does our Mishnah rule in a case of 'Lo Higish'?

(c) What did Rav reply? What did he learn from this Pasuk?

(a) What does the Tana Kama of the Beraisa learn from the Pasuk in Tzav ...

1. ... "Lifnei Hashem"?
2. ... "el P'nei ha'Mizbe'ach"? Where was the Kevesh situated?

(b) How do we resolve this discrepancy?

(c) According to Rebbi Eliezer, the Minchah was brought specifically to the southern side of the Mizbe'ach. Rav Ashi bases Rebbi Eliezer's reasoning on the location of the Mizbe'ach.
Where was the Mizbe'ach situated, according to Rebbi Eliezer?

(d) How does that explain his ruling?

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