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1)

(a) We learned in the Mishnah in Eruvin that a Kohen who has a wound on his finger, may (even should because of Kavod ha'Mikdash) wind a Gemi (a reed-grass used as a plaster) on Shabbos, in the Beis-Hamikdash, but not elsewhere.
Why is that?

(b) Under which circumstances does the Tana go on to forbid it even in the Beis-Hamikdash?

(c) Rebbi Yehudah b'rei de'Rebbi Chiya restricts this Halachah to a Gemi, but forbids using a Tziltzul Katan (a tiny belt).
Why is that?

(d) On what grounds does Rebbi Yochanan disagree with Rebbi Yehudah b'rei de'Rebbi Chiya?

(a) How do we establish the Mishnah, to circumvent the problem of Chatzitzah?

(b) Rava Amar Rav Chisda rules that on a location on the body which is covered by clothes, even one strand is a Chatzitzah.
What does he say about a location which is not?

(c) What does he mean when (in the latter case) he uses the word 'Chotzetz'?

(a) With whom does Rava argue?

(b) How do we reconcile Rava's ruling with Rebbi Yehudah b'rei de'Rav Chiya, who forbids a tiny belt, even though it is less than three finger-breadths by three finger-breadths?

(c) In the second Lashon, we amend Rebbi Yochanan's statement.
What does he now say? With which of the two other opinions does he agree?

(d) Might Rebbi Yochanan concede that a Tziltzul is forbidden (even though it is less than three by three) because it is Chashuv?

(e) According to Rebbi Yochanan, why does the Tana permit only a Gemi? Why does he not rather mention a Tziltzul Katan?

(a) Rava asks whether if a wind blows and puffs out the Kohen's clothes (during the Avodah), it is considered a Chatzitzah.
What are the two sides of the She'eilah?

(b) He also asks whether a louse is a Chatzitzah.
What sort of louse is he referring to?

(c) What are the two sides of the She'eilah? Why might it ...

1. ... not be considered a Chatzitzah?
2. ... nevertheless be considered a Chatzitzah?

(d) Assuming that a louse is considered a Chatzitzah, what does Rava ask about a bit of 'Afar' on the Kohen's skin? What does he mean by 'Afar'?

(a) What did Rava mean when he asked whether ...

1. ... the arm-pit is a Chatzitzah or not?
2. ... the Kohen's own hand is a Chatzitzah or not? What is the case?
3. ... a Nima (a strand of hair) is Chotzetz?

(b) Why can Rava not have meant 'Nima' literally?

(c) Mar bar Ashi asks whether a hair from his beard that entered between his shirt and his flesh is considered a Chatzitzah or not.
What is the basis of the She'eilah?

(a) Rebbi Zeira asked whether Tefilin are considered a Chatzitzah or not.
Why is this not a She'eilah according to those who hold 'Laylah La'av Z'man Tefilin Hu'?

(b) Why is it not feasible to say that they are not a Chatzitzah in the day, even though they are in the night?

(c) Then what is the She'eilah?

(d) What did Rebbi Ami have to say about the She'eilah, once it reached his ears?

(a) What does the Beraisa say about Kohanim be'ba'Avodasan, Levi'im be'Duchanan and Yisrael be'Ma'amadan?

(b) What does the Tana mean by ...

1. ... 'Levi'im be'Duchanan'?
2. ... 'Yisrael be'Ma'amadan'?

(c) What makes us think that if the Kohanim did wear Tefilin, they would not be Chotzetz?

(a) To reconcile Rebbi Ami (who rules that Tefilin are 'Chotzetz'), with the previous Beraisa, to what do we therefore ascribe the Tana's use of the word 'Patur'?

(b) And how do we reconcile Rebbi Ami with another Beraisa, which specifically states 'Im Hinichan, Einan Chotzetzos'?

(c) The basis for the prohibition is the Pasuk in Tzav "Yilbash al Besaro" (forbidding the Kohanim to serve with a Chatzitzah between their clothes and their flesh [though according to Rashi, who learns the Sugya with regard to Yitur Begadim, the significance of this Pasuk is not clear; see Tosfos]).
Why do we initially think that it extends to the Tefilin shel Rosh? Which Pasuk in Tetzaveh serves as the basis for this suggestion?

(d) How do we answer this question? What does the Beraisa say that dispenses with the problem?

9)

(a) What does Rav Huna learn from the Pasuk in Tazri'a (in connection with a Yoledes) "Ve'chiper Alehah ha'Kohen Ve'taherah"?

(b) The Tana of the Beraisa learns that a Kohen who serves without having washed his hands and feet desecrates the Avodah from the 'Gezeirah-Shavah' "Chukah" "Chukah".
In which connection is the second "Chukah" written?

(c) What distinction does another Beraisa make between the Kohen in the previous case and a Kohen Gadol who failed to wash his hands and feet between the five changes of clothes on Yom Kipur (assuming that he washed before he began the Avodah)?

(d) How many times does the Kohen Gadol in fact need to ...

1. ... Tovel on Yom Kipur?
2. ... wash his hands and feet?

(a) What did Rebbi Yochanan answer, based on the Pasuk in Chukas "U'leveisham", when Rav Asi pointed out that the Torah writes "Chukah" by both cases of washing, and asked him why there should be a difference?

(b) Rav Asi's face shone with pleasure at Rebbi Yochanan's answer.
What did Rebbi Yochanan mean when he then said to him 'Vav a'Apusa Kasvi Lach'?
What was the problem with his answer?

(c) How does Chizkiyah learn the distinction from the Pasuk in Ki Sisa (in connection with the Kiyor) "Ve'haysah Lahem Chok Olam *Lo u'e'Zar'o* u'le'Dorosam", and Rebbi Yonasan from the Pasuk in Pikudei "Ve'rachatzu Mimenu Moshe, *Aharon u'Vanav*"?

(d) Why does ...

1. ... Rebbi Yonasan decline to learn it from the Pasuk in Ki Sisa?
2. ... Chizkiyah decline to learn from the Pasuk in Pikudei? What does Rebbi Yossi b'Rebbi Chanina learn from there?

(e) Who were the four Kohanim?

(a) How does the Kohen perform Kidush Yadayim ve'Raglayim, according to the Tana Kama?

(b) From where do we learn that he had to wash his hands and feet simultaneously?

(c) What does Rebbi Yossi b'Rebbi Yehudah say?

(d) What did the Chachamim ask on him?

(a) How does Rav Yosef answer the Kashya?

(b) According to Abaye, on what grounds do the Rabbanan disagree with him?

(c) Rav Sama b'rei de'Rav Ashi asked Ravina why the Kohen could not simply sit down and wash (thereby answering the Rabbanan's Kashya on Rebbi b'Rebbi Yehudah).
What did he answer?

(a) Is a Kohen obligated to wash his hands and feet at night, if he already washed them in the morning?

(b) According to Rebbi Elazar b'Rebbi Shimon in a Beraisa, he is not obligated to wash them in the morning either, even if he washed them at night.
What does Rebbi mean when he says that 'Linah' applies to Kidush Yadayim ve'Raglayim?

(c) In a second Beraisa, Rebbi repeats his previous ruling, but in a case where the Kohen had been performing the Avodah all night when morning arrived.
What does Rebbi Elazar b'Rebbi Shimon say? What is the criterion for Kidush, according to him?

(d) Why are both Beraisos necessary?

(a) Rebbi's opinion is based on the Pasuk "O ve'Gishtam el ha'Mizbe'ach Le'shareis".
How does Rebbi learn it from there?

(b) What is Rebbi Elazar b'Rebbi Shimon's source?

(c) Why does the Torah need to write "be'Vo'am el Ohel Mo'ed", according to Rebbi?

(d) Why, according to both Tana'im, does the Torah need to write ...

1. ... "Le'shareis"?
2. ... "Le'haktir Isheh la'Hashem"?

(a) The Torah writes "O ve'Gishtam", according to Rebbi Elazar b'Rebbi Shimon, to teach us the ruling of Rav Acha bar Ya'akov, regarding the second Kidush of the Kohen Gadol on Yom Kipur.
What is meant by the second Kidush?

(b) The Tana'im argue with regard to the first Kidush. According to the Rabbanan, the Kohen Gadol made Kidush Yadayim ve'Raglayin before undressing for the Tevilah.
What does Rebbi Meir say?

(c) What does Rav Acha bar Ya'akov now extrapolate from "O ve'Gishtam"?

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