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1)

(a) What does Abaye asks on Resh Lakish (who learnt from 'Yomar Teme'ei Meisim, ve'Al Yomar Zavin u'Metzora'in', that, by a Pesach ha'Ba be'Tum'ah, Teme'ei Meisim bring the Korban Pesach *Rishon*, and not the *Sheni*)?

(b) Why can we not accept Abaye's suggestion?

(c) Abaye ultimately learns that Pesach ha'Ba be'Tum'ah (by Tum'as Mes only) brings the Pesach Rishon (and is not disqualified completely from bringing the Korban Pesach), from the original Pasuk of "Ish Ish Ki Yihye Tamei *la'Nefesh*? How does he know that *la'Nefesh* does not come to disqualify other Tum'os from being the Pesach altogether?

(a) What does Rav Chisda learn (with regard to the La'v of "ve'Lo Yetam'u es Machaneihem") from the Asei of "Badad Yeshev, Michutz la'Machaneh Moshavo" (Tazri'a)? What is the Metzora's border?

(b) What does the Tana of the Beraisa learn from the Pasuk in Beshalach "va'Yikach Moshe es Atzmos Yosef Imo"?

(c) The same Tana states that both a Metzora and a Zav who entered an area that is forbidden to them receive Malkos.
How do we reconcile this with Rav Chisda in a.?

(d) There appear to be a number of Asei by Zav too, yet we do not exempt a Zav who goes within his borders from Malkos. Rashi finally points out that it is only by Metzora that the Torah writes "Kol Yemei Asher ha'Nega Bo". How do we learn the Asei from there (more than from "Badad Yeshev, Michutz la'Machaneh Moshavo")?

(a) Rav Chisda in the previous question holds like Rebbi Shimon in the Beraisa.
How does Rebbi Shimon learn from "Kol Tzaru'a ve'Chol Zav ve'Chol Tamei la'Nafesh" that each Tum'ah has its own borders?

(b) Even though a Zav is more stringent than a Tamei Meis (because its Tum'ah comes directly from its body), nevertheless, we cannot learn a Zav from a Tamei Mes.
Why not? what stringency does a Tamei Mes have over a Zav?

(c) So we learn a Zav from a Kal va'Chomer from a Tamei Sheretz (or Neveilah) etc.
From where do we learn that a Tamei Sheretz must leave the camp?

(d) A Zav is more stringent than a Tamei Sheretz, because the Tum'ah comes direct from one's body. How do we dispense with the Kashya that a Tamei Sheretz is more stringent than a Zav, because he becomes Tamei even be'Ones (e.g. through eating or jumping), whereas a Zav only becomes Tamei if the flow is a natural one, but not if it comes be'Ones?

1. ... "Badad Yeshev"?
2. ... "ve'Lo Yetam'u es Machaneihem"?

5)

(a) In which three points is a Metzora more stringent than a Zav?

(b) Nevertheless, we cannot learn a Metzora directly from a Zav, because there are certain areas where a Zav is more stringent.
What are they?

(c) Does that mean that a Metzora does not make a Mishkav and a Moshav?

(a) So we learn a Metzora from a Ba'l Keri (which we learnt in turn from "*ve'Chol* Zav".
What makes a Metzora more stringent than a Ba'l Keri?

(b) How does the Gemara dispense with the Kashya that, on the other hand, a Ba'l Keri is more stringent because it is Metamei with a Mashehu, whereas a Metzora requires a k'Gris?

(c) What do we do with the *ve'Chol* Tzaru'a?

8)

(a) Rebbi Yochanan stated that a Ba'l Keri is sent out of two Machanos (like the Beraisa which learnt from "ve'Chol Zav" that a Ba'l Keri has the same Din as a Zav).
Which two Machanos?

(b) Rebbi Yochanan also said 'Mechilos Lo Niskadshu'.
What are 'Mechilos'?

(a) If, as Rebbi Yochanan said, a Ba'l Keri has the Din of a Zav (regarding which Machaneh he is sent out of), then in what regard does the Beraisa compare him to a Maga Sheretz (whose Machaneh is not the same as that of a Zav)?

(b) Why can the Tana not be referring to the duration of its Tum'ah i.e. until nightfall?