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1)

(a) What title did the third group earn itself?

(b) What is the connection between it and spicers and tanners, sons and daughters?

(a) The Kohanim would wash out the Azarah against the wishes of the Chachamim. According to Rav Chisda, the Chachamim in this case, is Rebbi Eliezer (or those who hold of his opinion), but not the Chachamim of Rebbi Eliezer.
What does Rebbi Eliezer say?

(b) What do the Rabbanan hold?

(c) Rav Ashi maintains that the Chachamim of Rebbi Eliezer would also agree with Rebbi Eliezer that washing the floor of the Azarah is forbidden.
Why?

(d) Rebbi Eliezer is also Mechayav Chatas, someone who makes smetana or cheese, settles the dust by sprinkling water, or removes honey-combs from a bee-hive.
With which two of these do the Rabbanan also agree?

(a) Rebbi Yehudah in our Mishnah rules that the Kohanim would scoop up one cupful of blood from the floor of the Beis ha'Mikdash and sprinkle it on the Mizbei'ach.
On what grounds do the Chachamim disagree with him?

(b) How does Rebbi Yehudah counter their argument?

(c) If the Kohanim are alert, then how did the blood spill in the first place?

(a) The Gemara asks from the large amount of Dam ha'Tamtzis which ought to render the or two cupfuls of Dam ha'Nefesh which spilt, Batel. On what grounds does the Gemara reject the answer that, according to Rebbi Yehudah, one is Chayav Kares for drinking Dam ha'Tamtzis, just like one is for Dam ha'Nefesh?

(b) Then why *is* the Dam ha'Nefesh not Batel?

5)

(a) Every Erev Pesach they would plug the outlet through which the blood flowed out of the Azarah.
Why did they do this according to ...

1. ... Rebbi Yehudah?
2. the Chachamim?

(b) What do we learn from the Pasuk in Shoftim "La'amod Leshares"?

(c) Why was the blood in which the Kohanim had to wallow not a Chatzitzah?

(a) What is the problem with the Kohanim's clothes?

(b) What do we learn from the Pasuk in Tzav "Mido Vad" and how does that prevent us from answering this question?

(c) Why can we not solve the problem by establishing the Beraisa by carrying the limbs to the ramp, which, the Gemara suggests, is not an Avodah?

(d) So how *do* we establish the case, to solve the problem?

(a) In view of all the blood, how did they manage to transport the limbs on to the ramp, and the blood on to the Mizbei'ach?

(b) What is wrong with the text in our Mishnah 'Nasnam be'Meigis, ve'Hiktiran Al Gabei ha'Mizbei'ach'?

(c) How does the Gemara amend it?

(d) How did they used to carry their Pesachim to the location where it was to be roasted?

(a) The Shechitah of the Korban Pesach, the Zerikah and the cleaning out of its innards all over-ride the prohibitions of Shabbos, whereas its roasting and the washing of its innards do not.
Why the difference?

(b) The Chachamim forbid carrying it to the Azarah, leading it from outside the Techum and removing its warts on Yom-Tov.
What does Rebbi Eliezer hold and what is the source of the Machlokes?

(c) How does Rebbi Eliezer learn his leniency from a Kal va'Chomer from the Shechitah?

(d) How does Rebbi Yehoshua counters the Kal va'Chomer from the general Din of Yom-Tov?

(a) Rebbi Akiva sides with Rebbi Yehoshua.
What proof does he bring for him from Haza'ah? What kind of Haza'ah is he referring to?

(b) Rebbi Eliezer retorted 've'Aleha Ani Dan'.
What does this mean?

(c) Rebbi Akiva knew full-well that the word "be'Mo'ado" (Beha'aloscha) comes to permit the Shechitah of the Pesach even on Shabbos.
What was he driving at when he asked Rebbi Eliezer that if Haza'ah, which is only de'Rabanan, is not Docheh Shabbos, then how much more so Shechitah, which is d'Oraysa?

(d) Rebbi Akiva finally issues a K'lal - 'Kol Melachah' ... (which is Halachah).
What does the K'lal say?