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1)

(a) Rebbi Yochanan ben Zakai used to sit in the shade of the Heichal and Darshen all day.
Why is there no proof from here for Abaye, who holds that Rebbi Yehudah permits even 'Lo Efshar ve'ka'Mechaven'? (Note: presumably it was called Lo Efshar, because there was no other area large enough for him to Darshen).

(b) What does Bar Kapara say about 'sound, vision and smell' in the Beis Hamikdash?

(c) How did they effect repairs in the Kodesh Kodshim?

(d) Why is there no proof for Rava from the fact that they were forbidden to see what they were doing, that 'Lo Efshar ve'ka'Mechaven' is forbidden?

(a) In the second Lashon, Rava attempts to prove his point from Bar Kapara (see 1b).
How does the Gemara refute his proof?

(b) What distinction does the Beraisa draw between someone who makes a replica of the Ketores for himself, and someone who smells the actual Ketores?

(c) How do we now amend Bar Kapara's statement to read?

(d) Why should there be a difference between sound and vision on the one hand, and smell on the other?

(a) Is there ever a time when one is Patur from Me'ilah for smelling the Ketores?

(b) Which are the only two cases where Me'ilah applies even after their Mitzvah has been completed, according to the Rabbanan?

(c) How does Rebbi Dosa explain the Pasuk in Acharei-Mos "ve'Hinicham Sham"?

(d) What does Rebbi Dosa insert instead of the Kohen Gadol's four white garments?

5)

(a) 'Hichnisah le'Rivkah, ve'Dashah, Kesheirah; Bishevil she'Teinak ve'Tadush, Pesulah'.
What does 'le'Rivkah' mean?

(b) How does this Beraisa present Abaye with a Kashya?

(c) The Gemara compares this Beraisa to the Mishnah in Parah, which distinguishes between a Parah Adumah on which a bird rested, and one upon which a male came.
What is the Halachic difference between them, and how is it derived from the one word "Asher Lo *Ubad* Bah"?

(d) But surely that Pasuk is written by Eglah Arufah, and not by Parah Adumah?

6)

(a) Someone who finds an article of clothing, is obligated to spread it out in order to air it.
What must he take care *not* to do in the process?

(b) If he has guests, he is forbidden to spread it out in any case.
Why does this appear to be a Kashya on Abaye?

(c) Why is it in fact, not a Kashya?

(a) May one derive any benefit from Kil'ayim of Sha'atnez?

(b) That explains why salesmen are permitted to wear clothes which contain Sha'atnez to demonstrate to non-Jewish purchasers.
How does this disprove Rava's first Lashon (on the previous Amud)?

(c) How do we reconcile this Mishnah in Kil'ayim with the Mishnah in Nidah, which forbids the sale of Kil'ayim to non-Jews?

(a) 'Tanur she'Hisiku bi'Kelifei Orlah O be'Kash shel Kelai ha'Kerem, Chadash, Yutatz'. The Din of Orlah does not apply by straw.
Why does that of Kelai ha'Kerem apply?

(b) Why must a new oven be broken, but not an old one?

(c) What then, must one do with an old oven that was lit with Orlah or with Kelai ha'Kerem?

(a) Rebbi and the Rabbanan argue over bread that was baked with Orlah produce in an old oven.
Rebbi forbids it, the Rabbanan permit it.
What is the basis of their Machlokes?

(b) Why will Rebbi agree that if the bread was baked on the coals of Orlah, it is permitted? Then in which case does he forbid it?

(c) Rebbi is strict with regard to bread that was baked with Orlah produce in an old oven.
Then on what grounds will he disagree with the Reisha of the Beraisa, which rules 'Chadash Yutatz'?

(a) If a yeast comprising both Chulin and Terumah falls into a dough (and neither on its own could have caused the dough to rise), causing it to rise, the Chachamim permit the dough to Zarim.
What does Rebbi Eliezer say?

(b) How does Abaye explain Rebbi Eliezer?

(c) How does this enable us to establish the Beraisa of Tanur ('Chadash Yutatz'), like Rebbi Eliezer?

(d) How does the Gemara reject this contention because 'Who says that Abaye's interpretation of Rebbi Eliezer is correct?'
What does the Gemara mean with this?