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1)

(a) What does Rebbi Yehudah learn from the Pasuk "Lo Sishchat Al Chametz Dam Zivchi"?

(b) What is Rebbi Shimon's source for including *all* Korbanos for Malkos, and not just the Tamid?

(c) Why does the Torah not write just once "Dam Zevachai", rather than "Dam Zivchi" twice?

(a) What does the Gemara attempt to prove from the Lashon of the Mishnah 'u've'Mo'ed she'Lo Lishemah'? Seeing as a Pesach after the fourteenth, automatically becomes a Shelamim, why should one need to specifically have in mind she'Lo Lishemah?

(b) How does the Gemara establish the Mishnah, in order to refute that proof?

(a) What does the Tana learn from the Pasuk in Bo "ve'Shachatu Oso Kol *Kehal Adas Yisrael*"?

(b) When were the doors of the Azarah shut?

(c) What did the Kohanim do before they even began to deal with the Pesachim?

(a) What striking feature stood out by the rows of Kohanim for the Kabalah and the Zerikah?

(b) And what was unusual about shape of the bowls?

(c) Who made the Zerikah, and what did it comprise?

(d) Full bowls were being passed down the line and empty ones passed back.
What would a Kohen do if he was offered a full bowl and an empty one simultaneously?

(a) Hallel was read whilst all this was in progress.
What would the Levi'im (who sang Hallel) do if they finished Hallel before all the Pesachim of that particular group had been sacrificed?

(b) What is the significance of the fact that they never sang Hallel a third time?

(c) What observation does Rebbi Yehudah make about the third group in this regard, and what was the reason for that?

(a) The pattern on the fourteenth which fell on Shabbos followed the same pattern as when it fell during the week. There was only one thing that the Chachamim did not like about this.
What was it?

(b) How did they prepare the Korbanos for stripping in the Beis ha'Mikdash?

(c) What did someone who could not find a place to strip his (one of countless thousands) Pesach, do?

(d) Rebbi Eliezer maintained that the sticks could not be used on Erev Pesach because they were Muktzah.
So how did those who could not find place on the posts and pillars, strip their Pesachim on Erev Pesach that fell on Shabbos?

7)

(a) How were the Eimurim (the Chalavim etc.) of the Pesachim organized?

(b) On Shabbos, when they could not carry their Pesachim out of the Beis ha'Mikdash, how were the three groups organized? Where did each group wait, until nightfall?

(a) Rav Yitzchak rules that each of the three groups mentioned in the Mishnah must consist of at least thirty people (i.e. Pesachim).
Why is that?

(b) How is it possible to achieve this with a total of fifty Pesachim?

(c) According to Rava, as soon as the Azarah was full, they closed the gates in the conventional manner.
What does Abaye say, and what are the ramifications of his ruling?

(d) According to the Chachamim, Akavya ben Mahalalel was placed in Cherem. What did he do to deserve such a punishment, and what was Rebbi Yehudah's argument for disagreeing with them?

(a) What was ...

1. ... Pesach Me'uchin?
2. ... Pesach Me'uvin?

(b) How did they count the number of Pesachim by Pesach Me'uvin?

(c) On what grounds does the Gemara retract from its original contention (i.e. that they actually took a kidney from each Korban Pesach, and counted the kidneys)?

(d) What did they really do?

(a) Why did the Kohanim arrange the golden and the silver bowls into separate rows?

(b) Why can the reason not have been because a Kohen may sometimes be tempted to receive a golden empty bowl before a silver full one?

(a) Why does the Tana of our Mishnah write 'Shachat *Yisrael*'? Is it because a Yisrael is obligated to perform the Shechitah?

(b) And why does he continue 've'Kibel *ha'Kohen*'?

(c) Is there a proof from the fact that the Kohanim handed the bowls down the row, that the Avodah of Holachah (transporting the blood to the Mizbei'ach) did not require walking with it?

(d) Then what was the purpose of the row with so many Kohanim?

(a) Why did the Kohen first receive the full bowl and only then the empty one?

(b) Which is the only Korban that requires Haza'ah (sprinkling the blood on the Mizbei'ach with the finger)?

(c) According to the Tana of our Mishnah (Rebbi Yossi ha'Gelili), the blood of the Pesach required Zerikah on to the Yesod of the Mizbei'ach.
How does he learn Zerikah from the Pasuk in Korach "es *Damam* Tizrok Al ha'Mizbei'ach, ve'es *Chelbam* Taktir"? To which Korban is the Pasuk really referring, and what do we include from the Torah's use of the plural?

(d) If not for this Derashah, what would we otherwise have thought?

(a) What does Rebbi Yishmael learn from the Pasuk in Re'ei "ve'Dam Zevachecha Yishpoch"?

(b) We know that the Olah requires Yesod from the Pasuk in Vayikra "El Yesod ha'Mizbei'ach".
From where do we learn that the same applies to the Korban Pesach?