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1)

(a) What Kashya does Rav Ivya ask on Rav (who, in the realm of Kodshim, requires repetition for something to be Me'akev) from Melach?

(b) What does Rebbi Yehudah in a Beraisa, comment on the Pasuk in Korach "B'ris Melach Olam Hi"?

(c) What does Rebbi Shimon learn from the fact that the Torah writes "B'ris" by salt, just like it writes in Pinchas "B'ris Kehunas Olam"?

(d) What is the basis of the Machlokes between Rebbi Yehudah and Rebbi Shimon?

(e) How does Rav Yosef answer Rav Ivya's Kashya? What does our Tana say?

(a) Where did the Melichah take place?

(b) How did we interpret 'Lo Yatzak Kasher' in our Mishnah?

(c) Then why can we not interpret 'Lo Malach Kasher' in the same way (to answer Rav Ivya's Kashya on Rav)?

(d) What is the alternative answer to Rav Ivya's Kashya, based on the Pasuk "B'ris Melach Olam" itself?

(a) What problem does the Pasuk in Vayikra "ve'Chol Korban Minchascha ba'Melach Timlach" create with the current Sugya?

(b) To answer the Kashya, we cite a Beraisa, which explains how this Pasuk is needed.
What does the Tana learn from ...

1. ... "Minchascha"?
2. ... the continuation of the Pasuk "ve'Lo Sashbis Melach ... *me'al Minchasecha*"?
3. ... "Korbancha"?

(c) From where does the Beraisa learn that the Levonah which comes with the Minchah requires salting too?

(d) And from which Pasuk does the Tana incorporate in the Melichah, Levonah that comes by itself as well as well as the Levonah in the Bazichin, the Ketores, the Minchas Kohanim, the Minchas Kohen Mashi'ach and the Minchas Nesachim? What do all of these have in common?

(a) What is the Tana's source for salting ...

1. ... the Eimurin of all Korbanos and the Eivarim of the Olah before burning them?
2. ... the Olas ha'Of?

(b) Having listed Eimurei Chatas and Eimurei Asham, what did the Tana have in mind when he added 'Eimurei Kodshei Kodshim'?

(c) How do we know that Zivchei Shalmei Tzibur are Kodshei Kodshim?

(a) Having included in the salting, whatever requires wood to burn it, from "ve'Chol Korban Minchascha be'Melach Timloch", why do we need the S'vara that Levonah came together with the Minchah, in order to incorporate it, too? On what grounds might we have otherwise precluded it?

(b) From where do we know that this is not the case? What will we do with the principle 'Ein bi'Che'lal ... ')?

(c) What else is answered with the 'K'lal u'P'rat u'K'lal'?

(d) What do we now learn from the 'P'rat' (Minchah)?

(a) We suggest that perhaps we should learn from the 'P'rat' whatever has an accompanying Chovah (i.e. Levonah).
How would that include the Dam in the Din Melichah?

(b) We suggest that in fact, the Nesachim accompany the Eimurin (and not the Dam).
Why is that?

(c) How do we counter that argument? Why might the Nesachim go better with the Dam than with the Eimurin?

(d) How do we finally reject the suggestion that Dam requires salting because of the Nesachim, just like the Minchah requires salting because of the Levonah? What specification does the latter have that the former does not?

(a) We ask why we do not learn from the P'rat the Levonah in the Bazichin exclusively.
How would we have to Darshen 'Mah ha'P'rat' to arrive at that conclusion?

(b) Our answer is based on the D'rashah "me'al Minchasecha", 've'Lo me'al Damcha'.
What can we extrapolate from there? What does 'mi'Chelal de'Hanach Kulhu Asu be'Chad Tzad' mean?

8)

(a) The Tana just Darshened "me'al Minchasecha", 've'Lo me'al Damcha'.
What alternative D'rashah do we suggest?

(b) And we cite six similarities between Eivarim and Minchah. Four of them are 'Acherim Ba'in Chovah Lah, Ishim, ba'Chutz and Nosar'.
What does 'ba'Chutz' mean?

(c) What are the remaining two?

(d) Why is there no Nosar, Tum'ah or Me'ilah by Dam?

(a) We conclude that in spite of the two similarities between Dam and Minchah, the similarities between Eivarim and Minchah outweigh them. One of those two similarities is 'Matir'.
What is the other?

(b) When do the Eimurin become Pasul?

(c) How do we know that?

(a) The Beraisa precluded Eitzim and Dam from Melichah, even though they are considered a Korban.
Who is the Tana who considers Eitzim a Korban?

(b) What does Rebbi in a Beraisa learn from the Pasuk "Nefesh ki Sakriv *Korban* Minchah"?

(c) Where else do we find wood referred to as a Korban?

(d) What is the minimum Shiur that someone who donates a Korban Eitzim must bring?

(a) According to Rebbi, what does a Korban Eitzim (which he considers to be a Korban Minchah) require, besides salt?

(b) Rava adds that it also requires Kemitzah.
What does Rav Papa add to that?

(c) The question then arises how the Beraisa can preclude a Korban Eitzim from salt.
What do we answer?

(d) Neither does "Minchah" come to preclude Dam, seeing as we ultimately learn Dam from "me'al Minchasecha".
Then what does "Minchah" ('Kol she'Acherim Ba'in Lahem Chovah') come to preclude?

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