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1)

(a) What does the Gemara mean when it says that thoughts of sin are worse than the sin itself?

(b) What is the Si'man for this?

(a) Why is the end of summer hotter than summer itself?

(b) What is the Si'man for that?

(c) Why is a fever worse in winter than in summer, and what is the Si'man for that?

(d) What is the Si'man that bears out the theory that it is easier to learn something afresh than it is to re-learn it after having forgotten it?

(a) How does Rebbi learn his theory that the sun's early morning rays do not go straight up, from the Pasuk in Tehilim "Lamenatze'ach Al Ayeles ha'Shachar ... "?

(b) When did Esther say the above chapter of Tehilim?

(c) In what way, did she compare herself to a gazelle?

(a) How does Rav Asi explain Esther's comparison of herself to the morning?

(b) Why did she ignore the miracle of Chanukah, which came later?

(c) According to whom is this explanation not acceptable?

(d) Rebbi Elazar therefore establishes Esther's comparison like Rebbi Binyamin bar Yefes.
What did Rebbi Binyamin bar Yefes say in the name of Rebbi Elazar (with regard to Tefilah)? What does 'Shachar' mean, according to this interpretation?

(a) What is the problem with establishing our Mishnah (which describes the mistake that the Kohanim made one morning when the moon began to shine just before dawn break) on Yom Kipur?

(b) What would be the problem if we were to establish it on other days of the year?

(c) How do we finally establish the Mishnah?

(d) If a Kohen killed a bird (by means of Melikah) or made Kemitzah on a Minchah - when it was still night, the bird and the Minchah (like an animal that was Shechted by night) must be burned.
Why is that?

6)

(a) It is obvious that if an animal that is Shechted by means of a Shechitah that is not Kasher, it cannot be remedied.
But in the case of a Kemitzah that was performed by night, why can they not simply return the Kometz that the Kohen took by night to the flour from which it was taken, to perform the Kemitzah again in the day?

(b) Flour-offerings and the like, that are brought by day, become sanctified in a K'li Shares by day, implying, but not be night.
How do we reconcile this Beraisa with what we just said?

(c) What will be the Din if a Minchas Nesachim is placed into a K'li Shares by night? Will it become sanctified?

(d) What are the three ramifications of the statement 'Aval Kadosh Lipasel'?

(a) 'If the Kohen arranged the Lechem ha'Panim and the bowls of frankincense on the Table on Sunday, and burned the frankincense on Shabbos, the loaves become Pasul'.
Why does Rashi reject this text?

(b) What in fact, should they do?

(a) In view of what we just said with regard to the Kometz that was taken prematurely and placed inside a K'li Shares, why should the Table not sanctify the loaves (which were also placed on it prematurely) to make them Pasuk be'Linah?

(b) Initially, the Gemara requires the loaves to be removed before the following Shabbos, for the loaves not to become Pasul.
Why?

(c) How does Rav Ashi explain the Beraisa even without the need to remove the loaves from the table before Shabbos?