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1)

(a) How does Rebbi Oshayah explain Rebbi, who learns 'Hechyehu mi'Seh Af mi'Chedei Mekach', and how does he use this to resolve the problem regarding the money for the Pesach remaining Chulin?

(b) In which basic point does Abaye disagree with Rebbi Oshaya?

(c) What does Abaye do with the Beraisa which specifically writes 'she'Al Menas Ken Hikdishu Yisrael es Pischeihen'?

(a) What do we learn from the Pasuk in Ki Seitzei (written in connection with Esnan Zonah) "*le'Chol* Neder"?

(b) Why would we have thought to preclude them in the first place?

(c) Now that we include birds from "*le'Chol* Neder", why do we not also include Kodshim from a 'Kal va'Chomer'?

(d) Why do we need the Pasuk "le'Chol Neder" to preclude Kodshim from Esnan?
Seeing as Kodshim belong to Hekdesh, what right does one have to render forbidden what belongs to Hekdesh?

(a) The Tana Kama learns from the Pasuk in Bo "ve'Im Yim'at ha'Bayis *Miheyos mi'Seh*" - 'Hechyehu mi'Seh Michdei Achilah, ve'Lo Michedei Mekach'.
What does this mean?

(b) What does Rebbi say?

(c) Rabah and Rebbi Zeira argue in this matter. According to one of them, both Tana'im agree that one may sell a portion of the Pesach in order to purchase fire-wood; in which case then, *do* the Rabbanan argue with Rebbi?

(d) What does the other opinion hold? What is the basis of their dispute, according to him?

(a) What is the difference between a Zav who had *two* sightings and one who had *three*, as regards Shechting the Pesach for him is concerned?

(b) Does it matter that the latter has not yet brought his Korbanos?

(c) When does one Shecht for a woman on the *second* day, when on the *third* and when on the *eighth*?

5)

(a) Rav maintains that one may Shecht a Korban Pesach and sprinkle its blood for a Tevul Yom and for a Mechusar Kipurim, but not for a Tamei Sheretz. What is the difference between a Tevul Yom and a Tamei Sheretz in this regard?

(b) What Chazakah does Rav Shemayah ascribe to the Beis-Din of Kohanim, with regard to the money in the Shofros? What were the Shofros?

7)

(a) How does Rav's previous statement regarding a Tamei Sheretz (in 5b.) contradict what he himself said above (90a.) - that, by Mechtzah Al Mechtzah, one is Metamei one of them with a Sheretz in order to render him unfit?

(b) We conclude that Rav considers a Tamei Sheretz unfit to bring the Pesach *min ha'Torah*.
How does Rav derive this from the Pasuk in Beha'loscha "Ish Ish Ki Yihye Tamei la'Nefesh"?

(c) How is this borne out by the continuation of the Pasuk "ve'Lo Yochlu La'asos ha'Pasach *ba'Yom Hahu*"?

(a) If the case in our Mishnah "Zav she'Ra'ah Ba'al Shetei Re'iyos, Shochtin Alav ba'Shevi'i', speaks when he Toveled, what will be the Chidush?

(b) How does the Gemara attempt to prove this from the continuation of the Mishnah 'Ra'ah Shalosh Re'iyos, Shochtin Alav ba'Shemini'?

(c) How does the Gemara refute this proof? What will be the Chidush by Shalosh Re'iyos, even if 'Sh'tei Re'iyos' speaks when he did *not* Tovel?

(a) Why did Rav Ada Bar Ahavah correct the Beraisa expert, who quoted 've'ha'Zavah Shochtin Alah ba'Shevi'i she'Lah'?

(b) What is to be gained by amending the Beraisa to read 've'ha'Zavah bi'Shemini' (which is the text in our Mishnah)? Why is that not obvious?

(a) According to Ravina, the Beraisa that was being quoted was talking about a Nidah, not a Zavah. Why can one not bring a Pesach for a Nidah on her seventh day (even if we hold Shochtin ve'Zorkin)?

(b) Here too, we amend the Beraisa to read on the 'eighth day'. The Gemara asks that we have known that already from a Kal va'Chomer from a Zavah. Which Kal va'Chomer?

(c) What is in fact, the Chidush?

(d) What do we learn from the Pasuk in Tazri'a "Shiv'as Yamim Tihyeh be'Nidasah"?