Previous daf

1)

(a) Rav Shimi quotes Rava as saying that, according to the Chachamim in the previous Beraisa, it is the *last* Par or Sa'ir that is sent out to be burned.
How does Rav Papi quote Rava?

(b) Like which Tana do we establish Rav Papi Amar Rava?

(c) Rebbi Yossi says in a Mishnah in Shekalim that the three boxes with which they emptied the Terumas ha'Lishkah were marked 'Aleph', 'Beis', 'Gimel'.
What was the point of marking them like that?

(d) On what grounds do we refute that as being the source that Rav Papi Amar Rava holds like Rebbi Yossi?

(a) How do we associate Rav Papi with Rebbi Yossi in Pesachim, with regard to someone whose Pesach got lost?

(b) What do the Chachamim say there?

3)

(a) The two goats had to be purchased simultaneously.
In which three points did they have to be similar?

(b) Was all this crucial to their validity?

(c) What did they do if one of the goats died ...

1. ... before the lots had been drawn?
2. ... after the lots had already been drawn?

(a) In the latter case, what would the Kohen Gadol say before drawing the second lots?

(b) What happened to the first goat that remained alive?

(c) Considering that at least the Sa'ir la'Hashem is a Chatas, why did it not have to die?

(d) Why should a Chatas Tzibur not die?

(a) What does Rebbi Yehudah hold in this regard?

(b) What does Rebbi Yehudah say should be done ...

1. ... if the blood spilled?
2. ... if the Sa'ir ha'Mishtale'ach died?

6)

(a) What do we learn from the word "Yikach *Sh'nei* Se'irei Izim"? From where do we learn that this is not crucial?

(b) Why do we not apply "Chukah" here?

(c) If not for the extra "Sa'ir", from which we learned that the above Din is *not* crucial, we would have thought that it *is*.
Why would we have thought so?

(d) What do we now learn from the fact that the Torah writes "Sh'nei" three times?

(a) The Torah writes, with regard to the Kivsei Metzora "Yikach Sh'nei Kevasim".
Why is the word "Sh'nei" superfluous, and what do we learn from it?

(b) What do we learn from the fact that the Torah subsequently writes the word "ha'Keves" twice?

(c) What do we now learn from the word "Tihyeh" (from which we would otherwise have learned that it is crucial)?

(d) We have a third case (of "Sh'tei Tziporim" and "Tzipor" "Tzipor") which follows exactly the same pattern as the previous one.
What is the subject-matter there? From which word in the Torah would we have thought that it is crucial there, too?

(a) Do the two lambs of the Korban Tamid need to be similar?

(b) Then what *do* we learn from the Pasuk in Pinchas "Shenayim la'Yom"?

(c) Why was the morning Tamid Shechted by the *second* row of the north- western side of the Mizbe'ach, and the afternoon Tamid by the *second* row of the north-eastern side? Why not by the *first*?

(d) What do we learn from the Pasuk by the Korban Musaf (also in Pinchas) "*Sh'nei* Kevasim"?

(a) If, after having performed the Hagralah (drawing the lots), the Kohen Gadol Shechted the goats outside the Azarah, why would he be ...

1. ... Chayav for the Sa'ir *la'Hashem*? What would be his Chiyuv?
2. ... Patur for the Sa'ir *la'Azaz'el*?

(b) If he Shechted them outside the Azarah *before* the Hagralah, he would be Chayav for both goats.
Seeing as the goats still require Hagralah, on what grounds would he be Chayav (according to Rav Chisda)?

(c) Why does Rav Chisda explain that both goats are fit to be brought as the Chatas of Musaf, and not because they are fit to be brought as the Sa'ir la'Hashem?

(d) Then why does he consider them fit to be brought as Musaf offerings, when the Musaf too, is premature before the Avodos of the Par, the Sa'ir and the Ketores have been concluded?

(a) Rav Chisda considers the lack of Hagralah like 'Mechusar Ma'aseh'. Why is this not obvious?

(b) What will Rav Chisda hold with regard to Shelamim that were Shechted before the doors of the Heichal were opened? What is the connection between the two cases?