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1)

(a) According to Rebbi Yochanan, the Rabbanan argue with Rebbi Shimon (and hold 'Leiv Beis-Din Masneh Aleihen' with regard to Temidin).
Why might those Rabbanan not necessarily be the Tana of ...

1. ... the Mishnah in Shekalim ('Mosar ha'Ketores')?
2. ... the Beraisa of Parah Adumah ('Parah Nifdis')?

(b) We suggest that maybe it is the 'Amru Lo' (whom we just quoted) who question Rebbi Shimon.
What would they then mean when they say 'Ho'il ve'Ein Kaparasan Shaveh, He'ach Hein Kereivin?' What would they personally hold?

(c) We refute this proposition however, on the grounds that perhaps the Amru Lo is Rebbi Meir.
So what if it was? What would *he* then be saying to Rebbi Shimon?

(d) Then who is the mystery Tana whose opinion Ula Amar Rebbi Yochanan cites?

(a) According to Rebbi Shimon (who does not hold 'Leiv Beis-Din Masneh Aleihen'), what does one do with the redundant Temidei Tzibur?

(b) Even Rebbi Shimon will agree however, says Rav Shmuel bar Rav Yitzchak, that this is not the case by Se'irei Chata'os that remain.
What would be the case?

(c) Why are Se'irei Chata'os different than Temidin in this regard? How does that explain the different ruling?

(d) So what does one do with a redundant Sa'ir Chatas, according to Rebbi Shimon?

(a) Abaye corroborates Rav Shmuel bar Rav Yitzchak's statement with a Beraisa ('ve'Chein Se'irei Avodah-Zarah she'Avdu ... ' [which we discussed on the previous Daf]).
What do Rebbi Elazar and Rebbi Shimon say there?

(b) Rava proves this from a Mishnah in Yoma.
What does the Tana say there with regard to a case where the Sa'ir ha'Mishtale'ach died, and they brought two fresh goats and made the required Goral? What does one do with the two remaining goats 'la'Hashem'?

(c) How does Rava know that the author of that Mishnah is Rebbi Shimon?

(a) Ravina proves it from a Mishnah in Temurah. The Tana Kama there rules that an Asham whose owner died or was atoned for with another Asham 'Yir'eh ad she'Yista'ev ... ' ('it must graze until it obtains a blemish ... ' [based on the principle that wherever a Chatas Yachid dies, the Din of an Asham is 'Yir'eh']), whilst Rebbi Eliezer holds 'Yamus'.
What does Rebbi Yehoshua (or Rebbi Elazar) say?

(b) What is the difference between Rebbi Eliezer and Rebbi Yehoshua (or Rebbi Elazar)?

(c) What has Ravina proved from here?

(a) We also cite a Beraisa as a further proof that, according to Rebbi Shimon, redundant Korbenos Tzibur are used as 'Kayitz la'Mizbe'ach'.
How do we initially interpret the Beraisa 'Mah Hein Mevi'in min ha'Mosros, Kayitz ki'Benos Shu'ach'?

(b) What objection do we raise to this literal interpretation?

(c) How does Rav Chanina, quoting a Beraisa, therefore explain the Lashon to answer the Kashya?

6)

(a) What did Rava say when he heard from Rav Nachman bar Rav Chisda that one cannot use birds for the Kayitz ha'Mizbe'ach?

(b) What did Rav Nachman bar Yitzchak say in response?

(c) In fact, he had merely quoted Rav Shimi from Neherda'a.
What exactly did Rav Shimi from Neherda'a say? How does this answer Rava's query?

(a) Rav Yehudah Amar Sh'muel agrees with the Rebbi Yochanan that we discussed earlier.
Which Rebbi Yochanan?

(b) What did Sh'muel mean when he ...

1. ... said 'Korbenos Tzibur, Sakin Moshchasan'?
2. ... added 'le'Mah she'Hein'?

(c) And we corroborate this further with a Beraisa.
What does Rebbi Shimon say there about a goat (of a Chatas Tzibur) that was not brought ...

1. ... on Pesach or Shavu'os?
2. ... on Rosh Chodesh?
3. ... on Yom Kipur?
4. ... on Sukos?

(d) What reason does he give for this ruling?

(a) We learned in our Mishnah that the Sa'ir Penimi atones for Tum'as Mikdash ve'Kodashav.
What do we derive (in this regard) from the Pasuk "ve'Chiper al ha'Kodesh mi'Tum'os B'nei Yisrael ...

1. ... "u'mi'Pish'eihem"?
2. ... "le'Chol Chatosam"?

(b) If the source for 'Pesha'im' are the Pesukim in Melachim "Melech Mo'av Pasha Bi" and "Az Tifsha Livnah ba'Eis ha'Hi", what do we learn from the Pasuk in Vayikra "Nefesh Ki Secheta ... "? What is the next word?

(a) Our Mishnah writes that the Sa'ir ha'Mishtale'ach atones for 'Kalos va'Chamuros, Zedonos u'Shegagos, Hoda ve'Lo Hoda, Asei ve'Lo Sa'aseh, Kerisos u'Misos Beis-Din'.
To avoid a seeming repetition, how does Rav Yehudah explain the sequence of ...

1. ... 'Kalos va'Chamuros, Zedonos u'Shegagos'?
2. ... 'Zedonos u'Shegagos, Hoda ve'Lo Hoda'?
3. ... 'Asei ve'Lo Sa'aseh, Kerisos u'Misos Beis-Din'?

(b) We initially interpreted 'Hoda' to mean sins that one committed on purpose.
Why can it not mean sins that one committed be'Shogeg and of which one was aware?

(a) What problem do we have with the insertion of Mitzvos Asei in the above list?

(b) Rebbi Zeira establishes the author as Rabbi.
What does Rebbi say?

(c) What are the three exceptions to Rebbi's rule?

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