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1)

(a) The Gemara asks whether or not, a Chatzitzah (an interruption between the water and the skin) will interfere with the Tevilah of a Tahor person who is Toveling before entering the Azarah - according to Rebbi Yehudah. Why is this She'eilah confined to the opinion of Rebbi Yehudah, and not to that that of Ben Zoma?

(b) What is the conclusion?

(a) The Gemara then asks whether 'Bi'ah be'Miktzas Sh'mah Bi'ah, O Lo'. What exactly, is the She'eilah?

(b) How do we resolve it?

(a) The Gemara then asks whether a Tahor person who is standing *outside* the Azarah, needs to Tovel before taking a long knife and Shechting a Korban which is inside.
How do we know that if someone Shechts a Korban in this way that the Korban is Kasher - in spite of the fact that if it had been the *animal* that was standind outside, the Shechitah would have been invalid?

(b) Why might Ben Zoma hold that ...

1. ... Tevilah would *not* be necessary?
2. ... that it *would*?

(c) It is obvious that the Rabbanan of Rebbi Yehudah (who hold that, with the exception of a Metzora, a Tahor person does not require Tevilah) might hold that here too, he will *not* require Tevilah.
Why might they however, agree that he *does*?

(d) What is the Gemara's conclusion?

(a) What is special about the spring 'Mei Nefto'ach', and what is another name for it?

(b) What does this have to do with the Pasuk in ve'Zos ha'Berachah "u'Vein Keseifav Shachein"?

(c) How much higher did Abaye reckon the spring of Ein Itam was than the floor of the Azarah?

(d) What was the height of the Sha'ar ha'Mayim? How do we account for the extra three Amos?

(a) What about the additional Amah ceiling (i.e. of the Sha'ar ha'Mayim) and Amah cement which would normally have been necessary to prevent the water from leaking through?

(b) In any event, Abaye ought to have added the thickness of the marble ceiling to the twenty-three Amos.
Why did he not do so?

6) Why did they make a point of spreading specifically a *linen* sheet between the Kohen Gadol and the people when he immersed in the Mikveh on Yom Kipur?

7)

(a) What procedure did they follow from the moment the Kohen Gadol came out of the Mikveh (from his first Tevilah) until they brought him the Korban Tamid?

(b) In what way, did this undressing differ from all the subsequent undressings (from one set of clothes to the other)?

(c) Why was a second Kohen needed to complete the Shechitah (of the Tamid) which the Kohen Gadol began? Why could the Kohen Gadol not do it himself?

(d) What are the two meanings of 'u'Merak Acher Shechitah *Al Yado*'?

(a) Which Avodah did the Kohen Gadol perform after ...

1. ... sprinkling the blood of the Tamid shel Shachar?
2. ... bringing the limbs of the Tamid shel Bein ha'Arbayim (before he brought the Nesachim)?

(b) After bringing the Ketores, preparing the Menorah, bringing the head and limbs of the Tamid shel Shachar and the wine of the Nesech, he had to Tovel (before changing into his four 'white garments').
Was he permitted to Tovel in warm water?

(c) How did they manage to heat it?

(a) Rav Papa's disciples thought that the author of our Mishnah (which exempts the Kohen Gadol from the first Kidush Yadayim ve'Raglayim) cannot be Rebbi Meir. What does Rebbi Meir say, and why did they think that?

(b) Rav Papa repudiates their contention. Based on the Pasuk in Acharei- Mos "u'Fashat ... ve'Rachatz ... ve'Lavash", how does he explain Rebbi Meir? In what point does he disagree with his disciples?

(c) How do the Rabbanan of Rebbi Meir explain the Pasuk?

(d) How do Rav Papa's disciples prove Rav Papa wrong?

(a) How did Rav Papa react when his disciples quoted him a Beraisa, in which Rebbi does indeed require *two* Kidushei Yadayim ve'Raglayim?

(b) According to the Rabbanan of Rebbi Meir, who omit the first Kidush Yadayim ve'Raglayim by the Kohen Gadol, it would appear that he only performed *nine* of the Kidushei Yadayim ve'Raglayim required by our Mishnah on Yom Kipur.
How will we arrive at *ten*?