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1)

(a) Rava learns three 'Gezeirah-Shavahs' ... , from "Yad" "Regel" and "Ozen".
In which connection are these words written?

(b) What do all three have in common?

(c) The first 'Gezeirah-Shavah' concerns "Yad" (by Kemitzah).
In which connection do we learn ...

1. ... 'Regel Yemin' from Metzora Ashir?
2. ... 'Ozen Yemin' from Metzora Ashir?

(d) Why do we need the 'Gezeirah-Shavah' "Yad" "Yad"? Why will Rebbi Yochanan's D'rashah of "Kehunah" (which we just cited) not suffice?

(a) According to one opinion in Menachos, Rebbi Shimon does not require Kidush Kometz at all.
What do those who disagree with that hold, with regard to 'Kidush Kometz bi'Semol'? Why is that?

(b) Why does Rebbi Shimon not invalidate Kemitzah bi'Semol from "Kehunah" (like Rebbi Yochanan)?

(a) The Torah writes in Shemini (in connection with the Minchah) "Kodesh Kodshim Hi, ka'Chatas ve'che'Asham".
What does Rebbi Yehudah b'rei de'Rebbi Chiya, explaining Rebbi Shimon, learn from the Torah's comparison of a Minchah to ...

1. ... a Chatas?
2. ... an Asham?

(b) How do we learn from there that, according to Rebbi Shimon, the Kemitzah requires the right hand?

(c) In that case, why do we need the 'Gezeirah-Shavah' of Rava?

(d) Why might we otherwise have thought that the Kemitzah of a sinner's Minchah would be Kasher even with the left hand? What does Rebbi Shimon say about a sinner's Minchah that lends itself to this supposition?

(a) What does our Mishnah say about the blood of a Korban that spilt and the Kohen gathered it from the floor?

(b) When did the blood spill on the floor, before Kabalas ha'Dam or afterwards?

(c) The Beraisa Darshens the Pasuk "Velakach ha'Kohen ha'Mashi'ach mi'Dam ha'Par".
If the Tana interprets "Dam ha'Par" as Dam ha'Nefesh, which two categories of blood does he come to preclude?

(a) The Tana also Darshens "Ve'lakach Dam me'ha'Par".
How can he do this, seeing as that is not what the Torah actually writes?

(b) He declines to Darshen simply "mi'Dam ha'Par", 'va'Afilu Miktzas Damo', because of a statement of Rav Yehudah Amar Rav.
What did Rav Yehudah Amar Rav say about Kabalas ha'Dam?

(c) We query Rav's D'rashah however, on the grounds that the Pasuk "ve'es Kol Dam ha'Par Yishpoch" is written in connection with the Shirayim (the leftovers, after the sprinkling has already taken place), so what has it got to do with Kabalas ha'Dam?

(d) Why is this necessary? Why can it not pertain to the pouring out of the Shirayim itself?

(a) Based on the Pasuk "Velakach mi'Dam ha'Par", Rav Yehudah Amar Shmuel requires whoever Shechts Kodshim to raise the far end of the knife upwards.
Why is that?

(b) How does one then clean the knife after Shechitas Kodshim?

(c) What does this have to do with the fact that Ezra referred to the bowls with which they received the blood as "Kipurei Zahav"?

(d) What did Rav Chisda Amar Rav Yirmiyah bar Aba mean when he said that the Shochet must place the blood vessels in the neck inside the bowl?

7)

(a) Rebbi Asi Amar Rebbi Yochanan too, rules like Yirmiyah bar Aba. What did Rebbi Asi ask Rebbi Yochanan about a case where the bottom of the bowl fell out before the blood reached its air-space? What are the two sides of the She'eilah?

(b) What are the ramifications of the She'eilah?

(c) What would be the Din if the bottom of the bowl fell out *after* the blood had reached the bowl's air-space, but before it came to rest in the bowl?

(a) The Beraisa discusses a case where water is flowing down a slope via a pipe into a barrel at the bottom of the slope.
Was the barrel placed there to receive the water for Kidush Mei Parah.

(b) What is the problem with the water? Why might it not be fit to be used as Mei Parah?

(c) What does the Tana rule regarding the water that has not yet reached the level of the barrel, in a case where the barrel is ...

1. ... still a distance from the flowing water?
2. ... actually touching the pipe? Why is that?

(d) How do we explain the fact that Rebbi Asi asked about a case where the blood *was not destined to rest at the bottom of the bowl*, and Rebbi Yochanan answered him from a case where it *was*?

(a) According to Rav Yosef, Rebbi Asi actually asked Rebbi Yochanan the Din of 'Chavis', and he answered him from the Beraisa. Whereas according to Rav Kahana, he asked him about Chavis, and he answered him from 'Mizrak'.
What does this mean? What was Rebbi Yochanan's reply?

(b) What does the Mishnah in Parah say regarding the case of Chavis (where the water was not flowing directly towards the barrel and) where, in order to divert the flowing water into it, someone placed beside the flowing water ...

1. ... his hand, his foot or vegetable leaves next to the barrel?
2. ... cane leaves or the green, outer shell of a nut next to the barrel?

Why the difference?

(c) The distinction is based on Rebbi Yochanan quoting Rebbi Yossi bar Aba's interpretation of the Pasuk in Shemini "Ach Ma'ayan u'Bor Mikveh Mayim Yih'yeh Tahor".
What principle does he extrapolate from there?

(d) Rebbi Yochanan proved from this Mishnah that 'Avir K'li ki'Cheli Dami'.
How did he do that?

(a) On what grounds did Rebbi Chiya bar Aba attempt to refute Rebbi Yochanan's proof? Why might it not be a case of Avir K'li at all?

(b) Rebbi Yochanan was not impressed with his Talmid's comment.
What did he mean when he called him 'Tarda'?

(c) What did he infer from the Lashon of the Mishnah 'K'dei she'Ya'avru Mayim le'Chavis'?

(d) Rebbi Chiya bar Aba Amar Rebbi Yochanan cited the source of the Mishnah in Parah as Rebbi Tzadok.
What did Rebbi Tzadok in a Mishnah in Iduyos, testify about water that flowed over the green, outer shell of nuts?

(e) Who actually declared it Kasher when such a case occurred in Ohalaya?

(a) Rebbi Zeira Amar Rebbi Yochanan rules that if a Kohen makes a notch in the ears of a bull of Kodshim before receiving its blood, it is Pasul.
What is his source for this?

(b) This Pasuk refers to Kodshei Kodshim.
Does Rebbi Yochanan's ruling pertain to Kodshim Kalim as well?

(c) Rava cites a Beraisa which comments on the Pasuk in Bo ''She Tamim Zachar ben Shanah Yih'yeh Lachem".
What does the Tana learn from "Yih'yeh" with regard to 'Tamim' and 'ben Shanah'?

(d) What has Rava now proved from there?

(a) Abaye queries Rava however, from a Beraisa.
What does Rebbi Yehoshua say about a Korban of which a k'Zayis of Basar or Cheilev remains at the time of the Zerikah?

(b) What does this prove?
(c) So how does he explain Rava's Beraisa ''be'Kabalah, be'Holachah, bi'Zerikah Minayin"?

(d) How is it possible for an animal to be in its first year when it is Shechted, and one year old when its blood is taken to the Mizbe'ach and sprinkled?

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