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1)

(a) How many Tevilos and how many Kidushei Yadayim ve'Raglayim would there be, if the Pasuk "u'Va Aharon el Ohel Mo'ed" belonged where it was written (immediately after the Avodas ha'Yom)?

(b) If it was only a matter of the right number of Tevilos etc., why would it not suffice to make the third Tevilah for the Sa'ir ha'Na'aseh ba'Chutz (of the Musaf)?
How does Abaye prove that the Pasuk must nevertheless be wrongly placed, from the words "*ve'Yatza, ve'Asah* es Olaso ve'es Olas ha'Am"?

(c) How does Rava answer the initial Kashya with the Pasuk "u'Fashat es Bigdei ha'Bad Asher Lavash ... " (written in the same Pasuk as "u'Va Aharon ... ")?

(a) We have just said that all the Pesukim belong where they are written, except for that of the Hotza'as Kaf u'Machtah i.e. *"u'Va Aharon el Ohel Mo'ed".
What problem does this present with regard to the fact that the Pasuk of the burning of the Emurin of the Par and the Sa'ir ("ve'es Cheilev ha'Chatas Yaktir ha'Mizbeichah") precedes that of the burning of their bodies outside the Machaneh ("ve'es Par ha'Chatas ve'es Se'ir ha'Chatas")?

(b) What is the answer to this Kashya? How do we amend the statement 'she'Kol ha'Parshah Kulah Ne'emrah al ha'Seder Chutz mi'Pasuk Zeh'?

(c) We prefer to change the order of the Pesukim than to change the Beraisa (to place the burning of the Par and the Sa'ir *after* the third Tevilah)- because the Torah writes "ve'ha'Meshale'ach es ha'Sair ... Yechabes Begadav ... " and "ve'ha'Soref Osam ... Yechabes Begadav ...".
What do we learn from there?

(d) Why do we learn "ve'ha'Soref" from "ve'ha'Meshale'ach" (to mean *before* the two rams), and not vice-versa (to mean *after* them)?

4)

(a) What did the Ish Iti say to the Kohen Gadol if, on the following day ...

1. ... he met him in a public shopping-area?
2. ... he visited him at home?

(b) What would the Rabbanan of Pumbedisa say when taking leave from each other?

(c) What did David mean when he asked Hashem in Tehilim "Es'halech Lifnei Hashem be'Artzos ha'Chayim"?

(d) What were the "Shenos Chayim" that Shlomoh Hamelech referred to in Mishlei?

(a) "Aleichem Ishim Ekra".
What was Shlomoh referring to in this Pasuk in Mishlei?

(b) According to Rebbi Berechyah, the Pasuk refers to someone who wants to pour wine on the Mizbe'ach nowadays.
What should he do? How does he interpret the word "Ishim"?

(c) What does Rebbi Berechyah advise someone to do, when he sees that his children are not learning Torah diligently?

6)

(a) What did that Kohen Gadol say to Shemayah and Avtalyon, when they came to take leave of him?

(b) What did he mean by that?

(c) Why did he say it?

(d) And what did they answer him?

(a) What were the four garments of ...

1. ... a Kohen Hedyot?
2. ... a Kohen Gadol?

(b) Who could consult the Urim ve'Tumim besides a King and Beis-Din (ha'Gadol)?

(a) How many twined strands comprised wach thread by the Begadim by which the Torah uses the word ...

1. ... "Sheish"?
2. ... "Moshzar"?

(b) Which is the only (part of a) garment by which "Moshzar" (only) is written?

(c) How many strands did each thread of the Me'il comprise?

(d) The Paroches comprised twenty-four threads (4x6).
How many strands did the Choshen and the Eifod comprise?

(a) The Torah writes five times "Sheish" (incorporating one "Bad"). One of these teaches us that the four garments had to comprise linen.
Which four garments?

(b) Why do we not include the mention of "Sheish" by the belt in the list - making ot *six*.

(c) If the second "Sheish" comes to teach us that each thread had to comprise six strands, and the third, that all the threads had to be twined together, what do we learn from the other two times?

(d) What do we learn from the fact that the Torah refers to "Sheish" as "Bad"?

(a) How do we know that "Bad" means linen and not wool, which also appears in single strands? What is the difference between woolen strands and linen ones?

(b) Ravina learns that "Bad" means linen from the Pasuk in Yechezkel "Pa'arei Pishtan Yiheyu al Rosham ... ", which specifically uses the word "Pishtan" in connection with the Bigdei Kehunah.
What objection does Rav Ashi raise to this?

(c) How does Ravina answer this on principle?

(d) How does he prove his point from another Pasuk in Yechezkel, with regard to an Areil? What do we learn from Yechezkel, in that regard?

(a) The Torah writes in Pikudei (with regard to the Me'il) "Vaya'as al Shulei ha'Me'il Rimonei Techeiles ve'Argaman ve'Sola'as Shani, Moshzar". What do we initially learn from the 'Gezeirah-Shavah' "Moshzar" "Moshzar" from the Paroches?

(b) We think that it is preferable to learn the Pomegranates of the Me'il from the Paroches than from the Choshen and the Eifod (which comprised twenty-*eight* threads), because the latter contained gold, whereas the former did not. On the other hand, there is a strong reason to rather learn it from the Choshen and the Eifod.
What is it?

(c) So we learn it neither from the one nor from the other.
From where do we learn that the Pomegranates comprised twenty-*four* threads?

(d) Rav Mari and Rav Ashi both learn the Pomegranates from the Paroches. They both dispense with the suggestion that we rather learn them from the Choshen and the Eifod in different ways.
How does ...

1. ... Rav Mari do this from the word "Ta'asenu" (written in connection with the Choshen)?
2. ... Rav Ashi do it from the word "ve'Asisa" that the Torah used by the Pomegranates themselves?