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1)

(a) Our Mishnah states that all the Midos in the Mikdash were Gadush (heaped) except for one.
Which one? Why was that?

(b) Why did that one not need to be Gadush?

(c) What distinction does the Tana make between Midas ha'Lach and Midas ha'Yavesh with regard to the Birutzin (that what spills over the side)?

(d) Rebbi Akiva ascribes this to the fact that the former (Midas ha'Lach) is itself sanctified, whereas the latter is not. Rebbi Yossi maintains that both Keilim are sanctified.
Then why the difference between the Birutzei Lach and the Birutzei Yavesh?

(a) What problem do we have with our Mishnah, which states 'Kol Midos she'ba'Mikdash Nigdashos ... '?
How many Midos were there according to ...

1. ... Rebbi Meir?
2. ... the Rabbanan?

(b) So how do we amend the Mishnah? Who is then the author?

(a) The Tana Kama (as well as Rebbi Akiva) holds that the Midas ha'Lach was anointed both inside and outside.
What does he then hold regarding Midas ha'Yavesh?

(b) If Rebbi Akiva holds that even the inside of the Midas ha'Yavesh was not anointed, then how do the contents of the K'li become sanctified?

(c) Then why are the Birutzin not sanctified?

(d) And what does Rebbi Yossi (whom we already discussed in the Mishnah, and) who does not differentiate between Midas ha'Lach and Midas Yavesh, hold? What is sanctified and what is not?

(a) We ask on Rebbi Yossi how the Birutzei ha'Lach can become sanctified, seeing as the owner did not intend them to.
What principle does Rav Shishna in the name of Rav learn from here?

(b) Ravina ascribes the Kedushah to a decree of the Chachamim.
Which decree?

(c) In which point does he argue with Rav Shishna?

(a) What does the Beraisa say about the Lechem ha'Panim and the Bazichin that are placed on the Shulchan only after Shabbos (instead of on Shabbos), if the latter are then burned on the following Shabbos?

(b) What should the Kohanim have done? Why might we have thought otherwise?

(c) What does Rebbi Zeira ask from there on Ravina? What ought Chazal to have decreed according to him?

(d) What do we mean when we answer 'Chutz a'Penim Karamis!'? What is the significance of the fact that the Lechem ha'Panim are placed in the Heichal, whereas the measuring of the Menachos takes place in the Azarah?

(a) What does the Mishnah in Shekalim say happens to 'Mosar Nesachim'?

(b) According to Rebbi Chiya bar Yosef, Mosar Nesachim refers to Birutzei Midos.
What does Rebbi Yochanan say?

(c) Rebbi Yochanan's explanation is based on another Mishnah in Shekalim. What does the Tana say here about someone who receives payment to provide flour for the Menachos at ...

1. ... four Sa'ah per Sela, and the rate goes up to three?
2. .. three Sa'a per Sela, and the rate drops to four?

(d) Which principle governs this dual ruling?

(a) We cite a Beraisa in support of Rebbi Chiya bar Yosef, and a Beraisa in support of Rebbi Yochanan.
What does the first Beraisa say about the Birutzei Midos? What does one do with them initially?

(b) What happens to the Birutzei ha'Midos if there is ...

1. ... a Korban available, but they are not brought together with it?
2. ... no Korban available with which to bring them?

(c) 'Kayitz ha'Mizbe'ach' is brought on the Mizbe'ach as an Olas Tzibur, says the Tana.
What happens to the skin?

(d) Why does the Tana need to tell us this? Why is not obvious?

8)

(a) Our Mishnah teaches us that all Korbanos require the Minchas Nesachim except for five.
Which ...

1. ... three Kodshim Kalim do not require Nesachim?
2. ... two Kodshei Kodshim do not require them either?

(b) Only one Chatas and one Asham requires Nesachim.
Which one?

(a) The Pasuk in Korach "Va'asisem Isheh la'Hashem Olah O Zevach" refers to the Din of Nesachim.
What, according to the Beraisa, does the word "Olah" come to preclude?

(b) If "Zevach" includes Shelamim in the Din of Nesachim, from where does the Tana include Todah?

(c) What does the Tana learn from "Lefalei Neder O Nedavah"?

(d) What does he then include from "O be'Mo'adeichem"?

(a) Based on the previous ruling, what does the Tana learn from "ve'Chi Sa'aseh ben Bakar" (bearing in mind that the Pasuk already mentioned "min ha'Bakar O min ha'Tzon")?

(b) On what grounds do we include Olos Re'iyah and Shalmei Chagigah (from "O be'Mo'adeichem") but preclude the Sa'ir Chatas (from "ve'Chi Sa'aseh ben Bakar")?

(c) Having already mentioned "O Zevach", what does the Tana learn from "La'asos Rei'ach Nicho'ach la'Hashem *min ha'Bakar O min ha'Tzon*"? What kind of Korban does it come to preclude?

(d) This is the opinion of Rebbi Yashiyah.
On what grounds does Rebbi Yonasan disagree with him?

(a) What does Rebbi Yonasan therefore learn from " ... min ha'Bakar O min ha'Tzon", based on the Pasuk in Vayikra "Adam ki Yakriv ... min ha'Bakar u'min ha'Tzon"?

(b) What problem do we have this D'rashah? What does Rebbi Yonasan say that at first glance, renders this D'rashah redundant?

(c) How do we counter this Kashya, based on the words "u'min ha'Tzon"?

(d) Then why is the 'Vav' in "Aviv ve'Imo Kilel" not have the same implications?

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