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1)

(a) Which two procedures did the Kohanim perform with a regular Olah before burning it on the Mizbe'ach?

(b) What do we learn with regard to the Par Kohen Mashi'ach from the 'Gezeirah Shavah' - "Rosho u'Kera'av" "Rosho u'Kera'av" from a regular Olah?

(c) And what do we learn from "ve'Kirbo u'Firsho"? What does this have to do with "ve'es Kol ha'Par ve'es Kol Besaro"?

(d) What does Rebbi learn from the 'Gezeirah Shavah' "Or Basar u'Peresh" "Or Basar u'Peresh" with regard to the Par and the Sa'ir of Yom Kipur?

(a) The Par He'elem Davar shel Tzibur and the Par Kohen Mashi'ach are burned outside the three camps (the Azarah, the Har ha'Bayis and Yerushalayim), as we shall see shortly.
What do we learn from the Pasuk in Vayikra "ve'Asah *la'Par* Ka'asher Asah le'Par ha'Chatas"? What does *"la'Par"* come to include?

(b) Then why does the Torah write by the Par and the Sa'ir of Yom Kipur "Yotzi el mi'Chutz la'Machaneh" - as if they had to be burned outside only *one* Machaneh (in the Har ha'Bayis)?

(c) Do the Par He'elem Davar shel Tzibur and the Par Kohen Mashi'ach render those who deal with it and their clothes Tamei?

4)

(a) According to Rebbi Shimon, the Par and the Sa'ir are Metamei Begadim only after the fire has burned most of them. What does *he* learn with regard to the Parah Adumah from Yom Kipur, from the 'Gezeirah Shavah' "mi'Chutz la'Machaneh" "mi'Chutz la'Machaneh"?

(b) And which Halachah does he then learn *from* Parah Adumah with the same 'Gezeirah Shavah'?

5)

(a) Where were the Par and the Sa'ir burned according to the Rabbanan?

(b) What does Rebbi Yossi say about the location where the Par and the Sa'ir were burned?

(c) What does Rebbi Eliezer ben Ya'akov learn from the Pasuk "el Shefech ha'Deshen Yishafech"?

(d) Does this mean that he agrees with the Tana Kama of Rebbi Yossi, (that it is not necessary to place ashes there prior to the burning ceremony)?

(a) Those who dealt with the Par and the Sa'ir became Tamei together with their clothes.
According to the Tana of the Beraisa, does this apply to ...

1. ... the person who lit the fire?
2. ... the person who arranged the Ma'arachah?
3. ... those who helped to burn the animals?

(b) Like whom must the Tana of this Beraisa hold?

(c) The Tana learns this from the word "ve'ha'Soref". What does he then learn from the word "Osam"?

(d) According to Rebbi Elazar b'Rebbi Shimon, it is only as long as the flesh was intact that it was Metamei, but not once it had burned.
What is the difference between his opinion and that of the Tana Kama?

(a) They would then inform the Kohen Gadol that the goat had arrived in the desert.
Why was this necessary?

(b) How would they know when that was?

(c) According to Rebbi Yehudah, this was not necessary.
Why not?

(d) Rebbi Yishmael in a Beraisa, had yet another way of knowing when the Meshale'ach had arrived in the desert.
What was it?

(a) What does Abaye learn from the fact that the Kohen Gadol only had to know when the Sa'ir had reached the desert?

(b) What are the ramifications of Abaye's statement?

9)

(a) The Kohen Gadol would then Lein the Parshah of Yom Kipur from Acharei Mos.
What did he wear whilst Leining it?

(b) Was the Leining considered an Avodah?

(c) The Shamash took the Sefer-Torah and handed it to the Gabai, who handed it to a third person (from whom the Kohen Gadol received it).
Who was the third person?

(d) What did the Kohen Gadol Lein after the Parshah from Acharei Mos?

(a) What did the Kohen Gadol announced after closing the Sefer-Torah, and what did he then proceed to Lein by heart?

(b) After reciting the second Berachah over Leining, he recited three Berachos from the Amidah.
Which three?

(c) He then recited another four Berachos, two of them on the Mikdash and on Yisrael.
What were the other two?

(d) Why was it not possible to see both the Kohen Gadol Leining and the burning of the Par and the Sa'ir?

(a) What do we attempt to prove from the fact that the Kohen Gadol was permitted to wear his own clothes when he Leined?

(b) How do we refute this proof?

(c) Can we prove this from the Mishnah in Tamid, which forbids the Kohanim to *sleep* in the Bigdei Kehunah, implying that they were permitted to *eat* in them?

(d) Assuming that *all benefit* was permitted, why would *sleeping* nevertheless be forbidden?