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1)

(a) In the third answer, we differentiate (with regard to Nega'im taking effect) between a Shul in a village and a Shul in a large city.
What is the difference between them?

(b) Why does the Tana Kama of the Beraisa hold that the houses in Yerushalayim were not subject to Nega'im?

(c) What does Rebbi Yehudah say, and how does this present us with a Kashya on what we said in a.?

(d) How do we subtly amend Rebbi Yehudah's statement to resolve this difficulty?

(a) If, as the Tana of the Beraisa says, the Har-Habayis and the Azaros (leading from the east) - were situated in Yehudah's portion, where did Binyamin's portion (which included the Ulam, the Heichal and the Kodesh Kodshim), begin?

(b) What do we learn from the Pasuk in ve'Zos ha'Berachah "Chofef Alav Kol ha'Yom"?

(c) What reward did Binyamin receive for his jealousy?

(a) Who is the author of the above Beraisa?

(b) And who is the author of the Beraisa which forbids house-owners in Yerushalayim to take rent from their guests?

(c) Rebbi Elazar b'Rebbi Tzadok is even more stringent than that.
What does *he* say?

(d) In lieu of their free sleeping accommodation, Rebbi Elazar b'Rebbi Tzadok permits the host to take the skins of the guest's sacrifices (Kodshim Kalim) by force.
What was the normal procedure with regard to the skins and the empty wine-jars of the guests?

(a) What is the problem with regard to the deputy Kohen Gadol standing in for the Kohen Gadol, if the latter became Tamei only *after* the Tamid shel Shachar?

(b) Why is there no problem if he became Tamei *before* the Tamid shel Shachar?

(c) What does the Gemara mean when it answers 'be'Avnet'?

(d) What is the problem with this answer?

(a) We finally give two answers to explain how the deputy is initiated: Abaye says that he wears the eight garments and stokes the ashes on the Ma'arachah.
Since when is stirring the ashes an Avodah?

(b) Rav Papa says 'Avodaso Mechanchaso'.
What does that mean? What is his source for that?

6)

(a) Is there any difference between a Kohen Hedyot's belt on Yom Kipur and the one that he wore during the rest of the year?

(b) 'Ein Bein Kohen Gadol le'Kohen Hedyot Ela Avnet', Divrei Rebbi. Rebbi Elazar b'Rebbi Shimon Omer, Af Lo Avnet'. This Beraisa proves Rav Dimi's statement (that whether the Kohen Hedyot's belt contained Kil'ayim - like the Kohen Gadol's - or not, is a Machlokes between Rebbi and Rebbi Elazar b'Rebbi Shimon).
How do we attempt to prove from there that *Rebbi* is the one who holds that the Kohen Hedyot's belt was of Kil'ayim, and Rebbi Elazar b'Rebbi Shimon, of linen? Why do we think that the Tana must be speaking about Yom Kipur, and not the rest of the year?

(c) How do we refute that suggestion, and establish the Beraisa during the rest of the year?

(d) Rebbi clarifies the doubt that Rav Dimi left us with.
What do Rebbi and Rebbi Elazar b'Rebbi Shimon respectively hold, according to him?

(a) The Torah writes in Parshas Tzav (in connection with the Terumas ha'Deshen) "ve'Lavash ha'Kohen Mido Vad, u'Michnesei Vad Yilbash al Besaro".
What does Rebbi Yehudah learn from the extra word "Yilbash"?

(b) Rebbi Dosa derives from there a Halachah connected with the Kohen Gadol's Yom Kipur garments.
What is it?

(c) What objection does Rebbi raise that proves Ravin's statement?

(d) What is his *second* objection?

(a) What does Rebbi then learn from "Yilbash"?

(b) How do we know that this concession is not confined to the Terumas ha'Deshen, where it is written?

(a) What does the Tana Kama of another Beraisa learn from the Pasuk in Acharei-Mos "ve'Hinicham Sham"?

(b) How does Rebbi Dosa (who permits a Kohen Hedyot to wear the garments that the Kohen Gadol wore on Yom Kipur) explain it?

(a) According to Rebbi Meir, the deputy Kohen Gadol retains the status of a Kohen Gadol, even after the return of the original Kohen Gadol.
Besides the fact that he shows none of the signs of mourning when his relations die, what other two ramifications does this statement have?

(b) Rebbi Yossi disagrees.
What does *he* say?

(c) Why does he not return to his former status of Kohen Hedyot?

(d) Then why should he not retain the status of Kohen Gadol?

(a) The Halachah is like Rebbi Yossi.
What will be the Din if the demoted deputy *does* serve as Kohen Gadol? Will the Avodah be valid or not?

(b) When the Kohen Gadol dies, even Rebbi Yossi agrees that he automatically succeeds him.
Why would we have thought otherwise?