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1)

(a) Rebbi Yochanan, Ze'iri and bar Pada decline to learn like Chizkiyah, because each Beis-Av served on his day.
What do we mean by that?

(b) Why do the other three decline to learn like ...

1. ... Rebbi Yochanan ('she'Lo Yis'apshu ha'Ma'os')?
2. ... Ze'iri ('Keneged Par, ve'Ayil ... G'di ve'Sa'ir, ve'Rebbi Hi')?
3. ... bar Pada ('Keneged ha'Parim, ve'ha'Eilim ... ') on principle?

(c) They also disagree with him regarding the Ma'ah, because they hold like Rebbi Meir in a Berasisa. Rebbi Elazar there holds that the Ma'ah goes li'Nedavah.
What does Rebbi Meir say?

(a) Shmuel maintains that the six boxes corresponded to 'Moser Chatas ... u'Mosar Minchas Chotei u'Mosar Asiris ha'Eifah shel Kohen Gadol' (as we learned in the previous Perek).
What happens to the leftovers of a regular Minchah?

(b) Then on what grounds does Shmuel list Moser Chatas and Mosar Minchas Chotei u'Mosar Asiris ha'Eifah shel Kohen Gadol in this list? What did Yehoyada ha'Kohen Darshen, which serves as the source of this ruling?

(c) Rebbi Oshaya disagrees.
With what does he replace Mosar Asiris ha'Eifah shel Kohen Gadol.

(a) Why does Shmuel omit Mosar Kinin?

(b) How does Rebbi Oshaya counter this?

(c) How do we reconcile this with the Beraisa cited by him, which does cite Kinin in the Reisha?

(d) How will we then explain 'Kinin' in the Reisha? What is the case?

(a) Why does Rebbi Oshaya omit Mosar Asiris ha'Eifah shel Kohen Gadol?

(b) We learned in a Beraisa 'Mosar Minchas Nedavah, Mosar Minchah Yerakev'. According to Rav Chisda, the Reisha refers to Mosar Minchas Chotei.
What does the Seifa refer to?

(c) Rabah establishes the Seifa by Mosar Lachmei Todah.
What is the reason for this? Why can it not be brought ...

1. ... as it is?
2. ... together with another Korban Todah?

(d) What does he say about Mosar Asiris ha'Eifah shel Kohen Gadol?

(a) Rebbi Yochanan too, holds that Mosar Asiris ha'Eifah shel Kohen Gadol Nedavah goes to Nedavah.
What does Rebbi Elazar say?

(b) We learned in another Beraisa 'Mosar Shekalim, Chulin'.
What does the Tana say about 'Mosar Asiris ha'Eifah, Mosar Kinei Zavin ve'Zavos, ve'Kinei Yoldos, va'Chata'os va'Ashamos'? What do they all have in common?

(c) How do we try and interpret 'Mosar Asiris ha'Eifah'? What does it then prove?

(d) How do we refute this proof? If the Tana is not talking about Mosar Asiris ha'Eifah shel Kohen Gadol, what is he talking about?

(a) Rav Nachman bar Yitzchak cites a Beraisa, which quotes the Pasuk in Vayikra (in connection with a Minchas Chotei) "Lo Yasim Alehah Shemen ve'Lo Yitein Alehah Levonah Ki Chatas Hi".
What does Rebbi Yehudah extrapolate there from "Ki Chatas Hi"? Which Korban does it come to preclude from the exemption from Levonah?

(b) How does the Torah refer to the Asiris ha'Eifah of the Kohen Gadol?

(c) What does Rav Nachman bar Yitzchak nevertheless learn from the Beraisa?

(a) What does our Mishnah say about someone who says 'Shor Zeh Olah', and the animal got a blemish?

(b) The Tana Kama says the same in the reverse case, 'Sh'nei Shevarim Eilu Olah Ve'nista'avu, Ratzah bi'Demeihen Echad'.
What does Rebbi say?

(c) In a similar ruling, if someone said 'Ayil Zeh Olah' and the ram got a blemish, the Mishnah permits using the proceeds to purchase a lamb.
What does it say in the reverse case 'Keves Zeh Olah, Ve'nista'av'?

(d) How do we reconcile the first ruling in the Mishnah 'Shor Zeh Olah Ve'nista'av, Im Ratzah Yavi be'Damav Shnayim', with the previous Mishnah 'Harei Alai Shor be'Manah Ve'heivi Shenayim, Lo Yatza'?

8)

(a) Bearing in mind that the Tana is speaking about a Nedavah (as we just explained), why does Rebbi forbid bringing one instead of two?

(b) Then why did he not also argue in the Reisha, in the reverse case?

(c) Why might we have thought that he would concede to the Rabbanan in the Reisha?

(d) How do we prove this from the Seifa, where Rebbi argues in the case of 'Keves Zeh le'Olah ... Yavi be'Damav Ayil'?

(a) We then ask whether the Noder may change from one species to another.
What do we mean by that?

(b) And we resolve the She'eilah from a Beraisa.
What does the Tana there add to the ruling 'Shor Zeh Olah Ve'nista'ev, Lo Yavi be'Damav Ayil'?

(c) Rebbi forbids it because of 'Ein Bilah'.
What does that mean?

(d) What have we now proved?

(e) How do we reconcile the Reisha of this Beraisa with our Mishnah, which permits bringing even one lamb with the proceeds of a ram?

(a) The Beraisa concludes 'u'vi'Tehorim, Eigel, Ve'heivi Par, Keves Ve'heivi Ayil, Yatza'.
What does 'Tehorim' mean?

(b) Who is the author of this statement?

(c) We just concluded that, were it not for the problem with the Menachos, Rebbi would agree to the purchase of two rams with the proceeds of one bull.
What is the problem with that from our Mishnah 'Ayil Zeh Olah Ve'nista'ev ... Keves Zeh Olah, Ve'nista'ev', where Rebbi forbids bringing a ram or a lamb?

(d) How do we resolve the problem?

(a) Rav Menashyah bar Z'vid Amar Rav qualifies our Mishnah 'Shor Zeh Olah ... Im Ratzah Yavi be'Damav Shenayim'.
What would be the Din had the Noder said 'Shor Zeh Alai Olah'?

(b) On what grounds do we reject Rav Menashyah bar Z'vid's statement?

(c) So what did Rav really say?

(a) If a man declares one of his lambs or one of his oxen Hekdesh, what does our Mishnah say, assuming that he owned ...

1. ... two such animals?
2. ... three such animals?

(b) And what does the Tana rule in a case where he remembered specifying which one he would bring, but cannot recall what he said, or if he cites his father on his death-bed, but does not know which one his father was referring to?

(c) What is the reason for this latter ruling?

(a) What principle can we learn from the Reisha of our Mishnah ' ... ha'Gadol she'Bahen Hekdesh'?

(b) Why does the Mishnah then continue ' ... ha'Benoni Hekdesh'? How does Shmuel explain the Tana's ruling?

(c) What does Rebbi Chiya bar Rav suggest he does, to avoid having to give both animals to Hekdesh?

(a) How does Rabah bar Avuhah qualify our Mishnah? What will be the Din if the Noder said 'Shor bi'Shevarai Hekdesh'?

(b) We query this from a statement by Rav Huna bar Chiya Amar Ula.
How do we initially interpret his statement 'ha'Omer la'Chavero, Bayis be'Beisi Ani Mocher Lach, Mar'eihu Aliyah'? According to our interpretation of Aliyah, how does this appear to clash with Rabah bar Avuhah?

(c) How do we reconcile Rabah bar Avuhah with the Beraisa? What does 'Aliyah' really mean?

(a) We ask on Rabah bar Avuhah from a Beraisa 'Shor bi'Shevarai Hekdesh ... '.
What does 'Hekdesh' mean in this context?

(b) What does the Tana say about a case where someone says 'Shor bi'Shevarai Hekdesh' or where his ox became mixed up with his other animals?

(c) What does the Tana add to this statement?

(d) Why does the money remain Chulin?

(a) What Kashya do we ask on Rabah bar Avuhah from here?

(b) On what grounds do we query the answer that 've'Chulan Yimachru le'Tzorchei Olah ... ' only refers to the Seifa 've'Chein Shor shel Hekdesh She'Nis'arev ba'Acherim ... '?

(c) How do we answer this Kashya? Why *does* the Tana insert the word 've'Chein'?

(a) What does another Beraisa say about a case of someone who agreed to sell his friend 'Bayis be'Beisi' or 'Eved ba'Avadai'?

(b) What is now the Kashya on Rabah bar Avuhah? What ought the Din have been according to him?

(c) How do we answer the Kashya? What do we mean when we say 'Sha'ani Loke'ach'?

(d) How do we now revise our answer to the earlier Kashya from 'Bayis be'Beisi Ani Mocher Lach'? What does the Tana mean when he writes 'Mar'eihu Aliyah'?

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