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1)

(a) In another Beraisa, Rebbi Eliezer learns that Machshirei Mitzvah *before* the Shechitah, over-ride Shabbos from a Kal va'Chomer from Machshirei Mitzvah *after* the Shechitah.
How is this a Kal va'Chomer?

(b) How does Rebbi Akiva counter this Kal va'Chomer?

(c) On what grounds does the Gemara reject the argument that the Machshirei Mitzvah *before* the Mitzvah should not over-ride Shabbos, due to the possibility of the Korban turning out to be Pasul, in which case the Chilul Shabbos will turn out to have been in vain?

(a) Rebbi Akiva learnt a Kal va'Chomer (which he knew to be incorrect) forbidding the Shechitah of the Korban Pesach on Shabbos, in order to remind Rebbi Eliezer what he had said about Haza'ah. Rebbi Eliezer reacted very strongly to Rebbi Akiva's statement.
What did he tell him?

(b) The Gemara first suggests that Rebbi Akiva was actually asking Rebbi Eliezer from Haza'ah to eat Terumah (but Rebbi Eliezer thought that he was referring to Haza'ah to eat the Pesach).
What does this mean? What is the difference between Haza'ah to eat Terumah and Haza'ah to eat Pesach in this regard?

(c) What forces the Gemara to retract from that suggestion?

(d) If Rebbi Akiva really was referring to Haza'ah to eat the Korban Pesach, then how could Rebbi Eliezer disagree with him? How could he deny what he had said?

(a) Why did Rebbi Akiva not remind Rebbi Eliezer *directly* of what he had previously said?

(b) Why did Chazal forbid Haza'ah (which is only 'Tiltul') on Shabbos?

(c) Considering that, according to Rebbi Eliezer, Chazal permitted other Machshirei Mitzvah on Shabbos, why did they forbid Haza'ah?

(a) What distinction does Rabah draw, according to Rebbi Eliezer, between breaking Shabbos (heating water) for a healthy baby and breaking Shabbos for one that is sick?

(b) A healthy baby would not require a bath to cure him, asks the Gemara?
What does Rava therefore maintain by the two babies?

(c) Abaye queries Rabah's deduction from the Beraisa 'Arel she'Lo Mal, Anush Kares, Divrei Rebbi Eliezer'. How does this Beraisa pose a Kashya on Rabah?

5)

(a) To answer Abaye's Kashya, Rabah establishes Rebbi Eliezer to hold 'Ein Shochtin ve'Zorkin Al Tamei Sheretz'. Then, connecting their respective Dinim to the Din by Tzibur, he distinguishes between an Areil, who *is* obligated to circumcise himself, and a Tamei, who is *not*.
What is the difference between them?

(b) What would the Din be were Rebbi Eliezer to hold 'Shochtin ve'Zorkin Al Tamei Sheretz'?

(c) How will Rabah then explain the fact that Pesach Sheni is brought by a Yachid and not by the Tzibur?

(a) The Beraisa sentences, among others, an Areil and a Tamei (who are able to rectify their situation) to Kares for not doing so.
Does this Tana hold 'Shochtin ve'Zorkin Al Temei Sheretz', or 'Ein Shochtin ve'Zorkin'?

(b) What is now the problem with Rabah's explanation above in 5a.?

(a) Rava finally establishes Rebbi Eliezer to hold 'Shochtin ve'Zorkin Al Tamei Sheretz'.
Then why is Haza'ah not Docheh Shabbos?

(b) Why is this not like Shechting the Pesach for someone who cannot eat it - much like Shechting it for a sick person or for an old one?

(c) Why then, does the Torah write "Ish Lefi Ochlo"?

1. ... by Bris Milah, why does Rav find it necessary to repeat the ruling by Pesach?
2. ... by the Korban Pesach, why does he need to repeat it by Bris Milah?

(a) Under which three conditions does one bring a Korban Chagigah together with one's Korban Pesach?

(b) Which kind of animal did the Chagigah comprise?

(c) For how long could it be eaten?

(a) Why is the Din of Chagigah mentioned specifically here in this Mishnah?

(b) How do we know that the Chagigah of the fourteenth is not an obligatory offering?

(c) Then why is it brought?