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1)
(a) The question what we learn from "Oso" (in the Pasuk "Ve'shachat Oso bi'Mekom ... ") remains. On what grounds do we reject the suggestion that we learn from there 'Oso ba'Tzafon, ve'Ein Shochet ba'Tzafon'?
(b) From where does Rebbi Achya learn that the Shochet does not need to stand in the north?
(c) We then try to learn from "Oso" (in Tzav) 'Oso, ve'Lo ben Of'. Why would we have thought that a ben Of needs to be Shechted in the north?
(d) How do we refute this suggestion? What Chumra does a Korban Beheimah possess over a Korban Of?

2)
(a) So we suggest that "Oso" comes to preclude the Korban Pesach from Tzafon. Why does Rebbi Eliezer ben Ya'akov in a Beraisa, think that the Pesach ought to require Tzafon? What Chumra does it posses over Olas Tzon?
(b) We reject that suggestion too, on the basis of a Chumra that Olah has over Pesach. Which Chumra?
(c) Why can we not then learn Pesach from ...
1. ... Chatas?
2. ... Asham?
3. ... all three (Olah, Chatas and Asham) with a 'Mah ha'Tzad'?

3)
(a) Finally, we revert to our original suggestion, that "Oso" comes to preclude the Shochet, who can be standing in the south whilst he Shechts. What do we then learn from "Ve'shachat Oso" (of the Olas Tzon)?
(b) But did we not already learn this from "*Ve'lakach* mi'Dam ha'Par (which we Darshen 'Lo Yikach' [he should receive the blood where the Chatas is])?

4)
(a) Rav Papa rules that someone who bakes the Lechem ha'Panim as Chametz receives two sets of Malkos. Why is that?
(b) What problem do we have with that (from the Beraisa 'Mah Afiyah Meyuchedes she'Hi Ma'aseh Yechidi ... ')?
(c) What distinction do we draw between a case where the person who baked the dough also shaped it, and where somebody else did the shaping (see Rabeinu Gershom)?

5)
(a) If a Bechor Beheimah is stricken with Achizas Dam (a blood infection), Rebbi Meir in a Beraisa confines letting its blood to a location which will not result in a blemish. Which two locations on the body does this preclude?
(b) On what condition do the Chachamim permit it even in those two locations?
(c) Under which circumstances will a blemish permit the Bechor to be eaten according to all opinions?
(d) Rebbi Shimon holds like the Chachamim, but he even permits the Bechor to be eaten. Why is that?

6)
(a) The most stringent opinion of all is that of Rebbi Yehudah. What does he say?
(b) What is his reason?

7)
(a) What does Rebbi Chiya bar Aba Amar Rebbi Yochanan learn from the Pesukim "Lo Se'aseh Chametz ... ve'Lo Se'afeh Chametz"?
(b) And he says the same regarding the Pasuk in Emor "u'Ma'uch, ve'Chasus, ve'Nasuk, ve'Karus" (in connection with the castration of an animal). What do these terms mean?
(c) How does he learn his D'rashah from this Pasuk?

8)
(a) Whether Matil Achar Matil is Chayav too or not depends on the Machlokes Tana'im regarding letting the blood of the Bechor that has a blood infection (that we are currently discussing). What do Rebbi Meir and the Rabbanan respectively, hold?
(b) Rebbi Meir learns from the Pasuk "Kol Mum Lo Yih'yeh Bo". How do the Rabbanan learn their opinion from the Pasuk "Tamim Yih'yeh le'Ratzon"?
(c) On what grounds do we refute the suggestion that Rebbi Meir learns from "Tamim Yih'yeh le'Ratzon" - that a Bechor Ba'al-Mum from birth is precluded from the prohibition?
(d) We conclude that he precludes Pesulei ha'Mukdashin after they have been redeemed. Why might we have even thought that they are included in the prohibition?

9)
(a) The Rabbanan learn from "Kol* Mum Lo Yih'yeh Bo" that one is not even permitted to cause a blemish to occur on a Bechor. What example does the Beraisa give to illustrate this?
(b) What does Rebbi Ami say about someone who places yeast on a dough of a Minchah and sits down to watch it?
(c) We query his concluding words 'ke'Ma'aseh Shabbos' from a statement by Rabah bar bar Chanah Amar Rebbi Yochanan. What did Rebbi Yochanan say about someone who places Basar on to coals on Shabbos?

10)
(a) Rava answers 'Mai Chayav Nami de'Ka'amar ke'Ma'aseh Tz'li'. What does he mean by that?
(b) What is the difference between Shabbos and Menachos in this regard? Why do the Menachos not require stoking in order to be Chayav?

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