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1)

(a) According to Rav Huna, when our Mishnah says 'Kol she'Lo Na'asis be'Chol Eilu, ha'Nichnas le'Shom Ein Chayav Alehah', he means that if even one item is omitted from the consecration ceremony, the Azarah remains unsanctified. What does Rav Nachman say?

(b) Which two items were missing from the consecration of the second Beis Hamikdash?

(c) Based on this fact, what is then the basis of their Machlokes.
Why, according to Rav Huna, did this omission not matter?

(d) What does Rav Nachman then hold?

(a) Aba Shaul in a Beraisa discusses two marshes that were situated at the head and the foot of Har ha'Mishchah.
What is 'Har ha'Mishchah otherwise known as?

(b) Both had a wall around them.
Why would the Amei-ha'Aretz ...

1. ... eat Kodshim Kalim even within the outer wall at the head of the mountain?
2. ... only eat Ma'aser Sheini within the inner wall?

(c) What did the Chaverim (Talmidei-Chachamim) used to do? Why was that?

(d) This Beraisa poses a Kashya on Rav Nachman.
Why does it not also pose a Kashya on Rav Huna, who does not require all the items listed in our Mishnah, in order to consecrate the second Beis-Hamikdash?

(a) Seeing as Har ha'Zeisim was not sanctified, why did they build a wall around it?

(b) What have we proved from here?

(c) How do we then reconcile Rav Nachman with this Beraisa?

(d) Rebbi Eliezer heard that, when they first returned from Bavel, they put up curtains around both the area of the Heichal and that of the Azarah.
What was the difference between the way they put up the curtains in the two respective places? Why the difference?

(a) Rebbi Yehoshua permits bringing sacrifices nowadays, even though there is no Beis Hamikdash and eating Kodshei Kodshim even though there are no curtains around the area of the Heichal.
What does he say about eating Kodshim Kalim and Ma'aser Sheini?

(b) What is the reason for Rebbi Yehushua's multiple ruling?

(c) How do we initially explain Rebbi Eliezer? What was then the purpose of the hangings?

(d) Ravina suggests that Rebbi Eliezer also agrees that the initial Kedushah remained even after the destruction of the Beis Hamikdash.
In that case ...

1. ... over what are they arguing?
2. ... why did they put up curtains, according to Rebbi Eliezer (seeing as the areas concerned were sanctified anyway)?

(a) What reason does Rebbi Yishmael b'Rebbi Yossi give for the Mishnah in Erchin to list (in connection with the Din of Batei Arei Chomah) specifically nine towns out of the numerous towns that had a wall around them in the days of Yehoshua bin Nun?

(b) What does Rebbi Yishmael b'Rebbi Yossi say in another Beraisa that contradicts his previous statement?

(c) What is wrong with this Tana's Lashon 'Matz'u Eilu ve'Kidshum'?

(d) How do we amend it?

(a) How do we initially reconcile these two Beraisos?

(b) Alternatively, we amend the name of the author of the second Beraisa to Rebbi Elazar b'Rebbi Yossi. How did Rebbi Elazar b'Rebbi Yossi, in another Beraisa, Darshen the Pasuk in Behar (in connection with Batei Arei Chomah) "Asher Lo Chomah" (which is written with a 'Vav' but read with an 'Alef')?

(c) Which two areas of Halachah is the Tana referring to besides Batei Arei Chomah?

(d) How have we now answered the Kashya on Rav Nachman (who holds 'Kedushah Rishonah Kidshah Kidshah le'Sha'atah ve'Lo Kidshah le'Asid Lavo')?

7)

(a) Now that the Torah has already written in Parshas Chukas "es Mishkan Hashem Timei", how does Rebbi Elazar (ben P'das) explain the need to then write (there) "Ki es Mishkan Hashem Timei"?

(b) Why might we have thought otherwise?

(c) We query this however, from a Beraisa, where Rebbi Elazar (ben Shamua) explains the need for the two Pesukim to teach us the Din of Tum'ah with regard to both Mikdash and Mishkan.
Had the Torah written only ...

1. ... Mishkan, why would we not have known Mikdash?
2. ... Mikdash, why would we not have known Mishkan?

(d) To answer the Kashya, we cite the principle that, based on Pesukim, the terms 'Mikdash' and 'Mishkan' are interchangeable.
How does this explain Rebbi Elazar's initial Kashya and his answer?

(a) What do we learn from the Pasuk ...

1. ... in Bechukosai "Ve'nasati Mishkani be'Sochechem"?
2. ... in Terumah "Ve'asu Li Mikdash ... ke'Chol Asher Ani Mar'eh Oscha es Tavnis ha'Mishkan?

(b) Why could we not have learned this from the Pasuk in Beha'aloscha "Ve'nas'u ha'Kehasim Nos'ei ha'Mikdash"?

(a) We learned in our Mishnah 'Hishtachaveh O she'Shahah K'dei Hishtachavayah ... Chayav'.
How does Rava qualify the word 'Hishtachaveh'?

(b) Others apply Rava's statement to the Seifa 'O she'Shahah K'dei Hishtachayah ... Chayav'.
What can we extrapolate from there?

(c) How does Rava now qualify the Mishnah?

(d) Which kind of Hishtachavayah has no time limitation?

(a) Rebbi Shimon ben Pazi and Rebbi Yitzchak bar Nachmeini argue over the Shiur of Hishtachavayah. One says that it constitutes the time it takes to read the Pasuk in Divrei Hayamim "ve'Chol B'nei Yisrael ... va'Yichre'u Apayim Artzah Va'yishtachavu la'Melech ... Ki Le'olam Chasdo".
What does the other one say?

(b) What does the Beraisa learn from the Pasuk ...

1. ... in Melachim "Va'tikod Bas-Sheva Apayim Eretz"?
2. ... in Melachim "Vayehi ke'Chalos Shlomoh ... Kam ... mi'Kero'a al Birkav"?
3. ... in Vayeishev (in connection with Yosef) "Havo Navo Ani ve'Imcha ve'Achecha Lehishtachavos Lecha Artzah"?

(a) Rava asked whether Malkos requires Shehiyah.
What is the case?

(b) What are the two sides of the She'eilah?

(c) What is the outcome of the She'eilah?

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