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1)

(a) What does 'Taraf be'Kalfi' mean? Why did he need to do it like that?

(b) What did he draw from the Kalfi?

(c) What did the S'gan (who was standing on his right) say to him if the lot for Hashem came up in his *right* hand?

(d) What did the head of the current Beis-Av (who was standing on his left) say, if it came up in his *left*-hand?

(a) What did he do with the two lots, and what did he say ...

1. ... according to the Tana Kama?
2. ... according to Rebbi Yishmael?

(b) What did the Kohanim present respond?

(a) What was the box made of?

(b) What size was it?

(c) Why did they make it Chol and not declare it Kodesh?

(d) They did not make it out of silver or gold (in which case they could have declared it Kodesh) because the Torah does not like to cause unnecessary financial loss on Jewish money where it is not necessary?
From where do we learn this?

(a) According to Rebbi Yehudah quoting Rebbi Eliezer, the Kohen Gadol did not place both his hands in the box.
Then how were the two lots drawn?

(b) If the lot for Hashem came up in the hand of the S'gan, the head of the Beis-Av would tell the Kohen Gadol to say 'la'Hashem Chatas'.
Why not the S'gan?

(c) What is the basis of the Machlokes between the Tana of our Mishnah and Rebbi Yehudah?

(d) The Tana of our Mishnah (who disagrees with Rebbi Yehudah) is Rebbi Chanina S'gan ha'Kohanim.
What does he say?

(a) For most of the duration of the second Beis Hamikdash, the lot for Hashem would come up sometimes in the Kohen Gadol's *right* hand, sometimes in his *left*.
Until when did it always come up in his *right* hand?

(b) Every Yom Kipur during those forty years, the piece of red wool too, would turn white, but afterwards, this miracle too, was no longer constant. Which other two miracles occurred constantly during that period, but became irregular afterwards?

(c) What was the significance of the miracle of ...

1. ... the wool on Yom Kipur?
2. ... the western lamp?

(d) What are the two interpretations of the 'Ner Ma'aravi'?

(a) What change took place with the Omer, the Sh'tei ha'Lechem and the Lechem ha'Panim after the death of Shimon ha'Tzadik?

(b) Why did the modest Kohanim decline to receive a portion of the above - after the death of Shimon ha'Tzadik?

(c) What did one Kohen do to earn himself the title of 'ben Chamtzan' till the day he died?

7)

(a) How did Shimon ha'Tzadik know that he was destined to die the year that he did?

(b) On what day did he actually die?

(c) What did the Kohanim no longer do after he died?

(a) Which three miracles ceased completely, forty years before the destruction of the Beis Hamikdash?

(b) Why did Raban Yochanan ben Zakai shout at the gates of the Heichal?

(c) Who already hinted at this phenomenon.

(d) The Beis Hamikdash is referred to in Melachim as "Beis Ya'ar Levanon". Why is it called ...

1. ... "Levanon"?
2. ... "Beis Ya'ar"?

(a) On which four occasions on Yom Kipur did the Kohen Gadol mention the full Name of Hashem?

(b) How did this amount to ten times?

(c) According to the Tana in the Beraisa, from how far could the opening of the doors of the Heichal be heard?

(a) What effect did the Ketores have on ...

1. ... the goats of Yericho?
2. ... the women of Yericho?

(b) On whom in Yerushalayim did it have a similar effect?

(c) What did that old man tell Rebbi Yehoshua ben Korchah about the walls of Shiloh?

(a) What Halachic distinction does Rebbi Yanai draw between Hagralah (drawing the lots from the box), and placing them on the heads of the two goats?

(b) What does Rebbi Yochanan hold?

(c) According to this Lashon, Rebbi Yanai will agree that even Hagralah is not crucial - according to Rebbi Yehudah.
What does Rebbi Yehudah say?

(d) According to this Lashon, they argue according to Rebbi Nechemyah, who says that "Chukah" pertains to whatever the Kohen Gadol performed in the Bigdei Lavan - even if is was performed *outside* the Kodesh Kodshim.
Then why does Rebbi Yochanan not consider Hagralah, crucial?

(a) According to the second Lashon, even Rebbi Yochanan agrees that Hagralah is crucial - according to Rebbi Nechemyah, and he and Rebbi Yanai argue according to Rebbi Yehudah.
Why does Rebbi Yanai hold that it is crucial - even according to *him*?

(b) What is now the problem with the Beraisa, which states 'Mitzvah Lehagril'?

(c) How do we amend the Beraisa to reconcile Rebbi Yanai's opinion?