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1)

(a) What does Rebbi Yochanan quoting Rebbi Shimon ben Yehotzdak, say about a Talmid-Chacham who does not take revenge and bear a grudge like a snake?

(b) How does he reconcile this with the Pasuk in Kedoshim "Lo Sikom ve'Lo Sitor" ... ?

(c) What is the difference between Nekimah and Netirah?

(a) To whom does the Pasuk in Shoftim refer, when it writes "ve'Ohavav ke'Tzeis ha'Shemesh bi'Gevuraso"?

(b) Why can we not reconcile this Pasuk with Rebbi Yochanan's statement by establishing the Pasuk to mean that he does not act, and Rebbi Yochanan when he just retains in his heart what the person did to him?

(c) Then how do we reconcile the two?

(a) The Mishnah states that the Kohanim who participated in the Payis would stick out one or two fingers.
What is the significance of the two options?

(b) Who were the 'Yechidim' who would stick out *two* fingers?

(c) Were the two fingers of a sick person counted as one or as two?

(d) Then how do we explain the Beraisa which says that if (together with the forefinger) he sticks out the middle finger, it counts, the thumb, it doesn't?

(a) What did they do to a Kohen who stuck out his thumb?

(b) How did Abaye initially explain the Mishnah in Shekalim 'Ben Biba'i Memuneh Al ha'Peki'a'?

(c) How did he finally explain it?

(d) What is a Peki'a?

(a) The Beraisa describes a second incident in which two Kohanim raced up the ramp.
How did *that* incident end?

(b) What did the father announce - even before his son was dead?

(c) What did they learn from the father's statement? How does the Gemara prove its point from a Pasuk in Melachim written in connection with Menasheh?

(a) We initially thought that the episode in our Mishnah must have preceded that of the Beraisa, because otherwise, it seems illogical to have instituted Payisos after the less extreme case of the Mishnah, and not after the more extreme case of the Beraisa. On what grounds do we reject that proof?
How do we accept the possibility that the episode of the Beraisa occurred first?

(b) Rebbi Tzadok, standing on the steps of one of the halls that Herod built, cried out in agony and asked who had to bring an Eglah Arufah, the residents of Yerushalayim or the Kohanim who looked after the Azarah.
On what two scores is the She'eilah not valid?

(c) Then why did he announce it?

7)

(a) The father of the murdered Kohen was more concerned with the Tum'ah of the Azarah than the murder of his son.
From where do we know that this was because murder was cheap, and not because they were particularly concerned about the Taharah of the vessels of the Beis Hamikdash?

(b) What are the two explanations of the Pasuk "u'Fashat es Begadav, ve'Lavash Begadim *Acheirim*" (written in connection with the the Mitzvah to remove the ashes from the Mizbe'ach)?

(c) What does the Tana Kama of the Beraisa learn from the Hekesh of the second half of the Pasuk to the first? What analogy does Rebbi Yishmael draw, to explain the Tana Kama?

(d) Rebbi Eliezer disagrees.
What does *he* learn from "Acheirim ve'Hotzi"?

(a) According to Resh Lakish, Rebbi Eliezer also argues with the Tana Kama with regard to the Terumas ha'Deshen.
Why does he maintain that the Terumas ha'Deshen is not an Avodah (according to Rebbi Eliezer)?

(b) Rebbi Yochanan holds that the Terumas ha'Deshen is an Avodah - even according to Rebbi Eliezer.
Then why does the Torah mention only the pants and the shirt (i.e. "*Mido* Vad" and 'u'Michnesei Vad Yilbash *al Besaro*")?

(c) According to Resh Lakish, the Torah needs to write these two garments, to preclude the hat and the belt for the Terumas ha'Deshen.
So how do we know the two Derashos of Rebbi Yochanan?

(a) We learnt already above (on 12b) the Machlokes between Rebbi Yehudah, who learns from "Yilbash" that the hat and the belt must also be worn for the Terumas ha'Deshen, and Rebbi Dosa, who learns from there that a Kohen Hedyot may wear the garments that a Kohen Gadol wore on Yom Kipur.
How do we initially try to connect this Machlokes with the Machlokes between Rebbi Yochanan and Resh Lakish (in 8).

(b) We conclude that even Rebbi Dosa can hold that the Terumas ha'Deshen is an Avodah.
Then why does he not include the hat and the belt from "Yilbash"?

(c) Rebbi asks two Kashyos on Rebbi Dosa (that we already learnt above on Daf 12b)
What does *he* learn from ...

1. ... "Yilbash"?
2. ... "ve'Hinicham Sham"?