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1)

(a) Rebbi Yochanan cited a Machlokes between Rebbi Shimon ben Chalafta and the Rabbanan regarding the Shiur of the piece of wool of the Parah.
What are the two opinions?

(b) What is the Si'man to remember that the two opinions are extreme ones?

(c) Others say that their Machlokes did not concern the Parah Adumah, but the Sa'ir ha'Mishtale'ach.
Why did they give the Si'man to remember the Machlokes, as 'Ravya bar Kisi atones like the Sa'ir ha'Mishtale'ach'?

(a) Rav Yitzchak heard about two Shechitos, one of which is Kasher through a Zar, the other, Pasul.
Which two Shechitos?

(b) Rav and Shmuel dispute which is which.
From which two words does Rav learn that the Parah becomes Pasul if it is Shechted by a Zar?

(c) Then why does Aharon's bull on Yom Kipur also not become Pasul through the Shechitah of a Zar, seeing as there too, the Torah writes "Aharon" and "Chukah" (in Acharei-Mos)?

(d) Why can the Parah Adumah not possibly be Kedushas ha'Guf (i.e. Kedushas Mizbe'ach)?

(a) What precedent do we have to disqualify a Zar, even by something which has nothing to do with Kedushas Mizbe'ach?

(b) Shmuel does learn from the combination of Aharon and Chukah that *Aharon's bull* becomes Pasul if it is Shechted by a Zar.
Then why does the *Parah Adumah* remain Kasher?

(c) How does Rav interpret the word "Lefanav" (in Chukas)?

(d) Shmuel learns that Hesech ha'Da'as invalidates by the Parah from "ve'Saraf es ha'Parah *le'Einav*". Rav learns this from both Pesukim.
Why does he require *two* Pesukim for this?

(a) Do filling the water and mixing it with the ashes become Pasul through Hesech ha'Da'as?

(b) Then which part of the preparation of the Parah does *not*?

5)

(a) What do we learn from the fact that either "Elazar" or "Kohen" is written by each of the following (with regard to the preparation of the Parah Adumah): the Shechitah; the Kabalas ha'Dam; the Haza'ah; the burning, and the throwing of the cedar wood, the hyssop and the piece of red wool into the ashes?

(b) What do we then learn from the word "Zos Chukas *ha'Torah*" mentioned by the sprinkling of the Mei Chatas on the Tamei person or object?

(c) What do we learn with regard to the person who gathers the ashes, the one who fills the water and the one who mixes the ashes with the water - from the word "*Zos* Chukas ha'Torah"?

(d) On what grounds do we *include* the first group (in a. - to be stringent with them), and *exclude* the second (in c. - to be lenient)?

(a) Initially, we explain the proof from the above Beraisa for Rav, who disqualifies a Zar from Shechting the Parah Adumah, to be that, if a woman is Pasul, then so is a Zar.
How do we at first reject this proof on the basis of the Din by a woman sprinkling the ashes of the Parah?

(b) On what grounds do we nevertheless go on to accept the proof from the Din of a woman?

8)

(a) What do we learn from "u'Nesatem *Osah* el Elazar ha'Kohen"?

(b) What is the straightforward way of understanding this? Who is eligible to prepare the Parah Adumah in future generations?

(c) Then on what grounds do others say that only the Kohen Gadol is eligible?

(a) What does Rebbi learn from "ve'Hotzi *Osah*"?

(b) The Tana Kama of the Beraisa gives a reason for this. According to him, why, if the cow refuses to budge, why may one not take out together with it ...

1. ... a black cow?
2. ... a red cow?

(c) Seeing as we have the Pasuk "ve'Hotzi *Osah*", why does the Tana Kama require a reason for it?

(d) What is the practical difference between Rebbi and Rebbi Shimon?