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1)

(a) The Rabbanan establish the Pasuk in Tzav "ve'Chol Chatas Asher Yuva mi'Damah El ha'Kodesh Penimah, Lo Se'achel, ba'Eish Tisaref" by a regular Chatas whose blood was taken into the Kodesh.
How does Rebbi Yossi Hagelili explain the Pasuk? What do we learn from the La'v ("Lo Se'achel"), and the Asei ("ba'Eish Tisaref")?

(b) What does Rebbi Yossi Hagelili learn from the Pasuk in Shemini "Hen Lo Huva es Damah El ha'Kodesh Penimah"?

(c) How does this correspond with the opinion of Rebbi Yochanan ben Berokah in our Mishnah (who holds that even Pesul Ba'lim and Pesul Dam are burned immediately)?

(d) Why does Rebbi Yochanan not equate Rebbi Yossi Hagelili with Rebbi Yochanan ben Berokah?

3)

(a) Which bones must be burned?

(b) When are the bones, sinews and Nosar burned only on the seventeenth of Nisan?

(a) What sort of bones (of a Korban Pesach) render the hands Tamei mi'de'Rabbanan, like Nosar, and why?

(b) What proof does the Gemara attempt to bring from the bones in our Mishnah (see 3a.)?

(c) The Gemara answers that (really, 'Shimush Nosar *La'v* Milsa Hi'. The reason that one is obligated to break the bones is because the Torah forbids breaking the bones even of a Pasul Korban ("Bo" 'va'Afilu be'Pasul').
How de we reconcile this with the Mishnah (on 84a) 've'ha'Shover be'Tamei Eino Sofeg es ha'Arba'im'?

(a) Which Tana differentiates between 'Haysah Lah Sha's ha'Kosher' and 'Lo Haysah Lah Sha's ha'Kosher'?

(b) What does Rebbi Shimon hold?

(c) The Beraisa precludes marrow-bones of Kodshim other than those of a Pesach from the need to be burnt.
What is now the problem with Rav Yitzchak, who holds 'Shimush Nosar, Milsa Hi'?

(d) Rav Nachman bar Yitzchak establishes the Beraisa when he discovered all the bones to be broken and the marrow removed. How does he explain the distinction between the bones of the Pesach and those of other Kodshim?

(a) Rav Zevid disagrees.
What will he hold if all the bones were found to be broken with the marrow removed, even of the Pesach?

(b) He therefore establishes the Beraisa when they found piles of bones, of which the top ones only were broken and the marrow removed.
How does he now explain the Beraisa?

7)

(a) What distinction does Rav Yehudah Amar Rav make between the sinews of the neck and those of the rest of the body (with regard to the Korban Pesach)?

(b) What problem does the Gemara have with this from our Mishnah, which states 'ha'Atzamos, ve'ha'Gidin ve'ha'Nosar Yisarefu be'Shishah-Asar'?

(a) The Gemara establishes our Mishnah by the Gid ha'Nasheh, which is edible, but may be eaten.
Why then, does the Tana use the plural 'Gidin'?

(b) Do we then have a proof that Rebbi Yehudah himself is in doubt as to which of the Gidin the Torah forbids?

(c) What then, does Rebbi Yehudah mean when he says *'ve'ha'Da'as Machra'as* shel Yemin'?

(d) Rav Ashi establishes the 'Gidin' in the plural to include the fat of the Gid, which is basically permitted, but which 'Yisrael Kedoshim Hem, ve'Nahagu Bo Isur'.
How does Ravina explain it?

(a) We learnt in our Mishnah that Nosar etc. is burnt on the sixteenth. Why, asks the Gemara, does the Asei of ba'Eish Tisrofu not over-ride the La'v of Yom-Tov. Chizkiyah answers with the Pasuk in Bo "Lo Sosiru Mimenu Ad Boker, ve'ha'Nosar Mimenu *Ad Boker*, ba'Eish Tisrofu".
What does he mean?

(b) How do the following answer the Kashya from their respective Pesukim ...

1. ... Abaye from the Pasuk in Pinchas "Olas Shabbos be'Shabbato"?
2. ... Rava from the Pasuk in Bo "*Hu* Levado Ye'aseh Lachem"?
3. ... Rav Ashi from the Pasuk in Emor "Shaboson"?

(c) What does Rava learn from "*Hu* Levado Ye'aseh Lachem"?