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1)

(a) What Kashya does the last case in the Beraisa ('le'Machar, Pasul') pose on Shmuel, who holds 'she'Lo bi'Mekomo ki'Mekomo Dami'?

(b) How does Mar Zutra answer the Kashya? Why does the Beraisa say 'Pasul' and not 'Pigul'?

(c) When Rav Ashi asked Mar Zutra for his source for this ruling, he quoted the Pasuk "ve'Im He'achol Ye'achel mi'Besar Zevach Shelamav, Pigul Yih'yeh". How did he learn it from there?

(d) And what did Rav Nachman bar Yitzchak answer when he asked why, in that case, it is even Pasul?

(a) Resh Lakish disagrees with Shmuel. He holds that when our Mishnah says 'Pasul', it means even to the point of not atoning for the owner.
Does he also disagree with his interpretation of the Pasuk "va'Ani Nasativ Lachem al ha'Mizbe'ach Le'chaper"?

(b) In view of the Pasuk, how does he then interpret our Mishnah? Why can we not apply the same principle there?

(c) Resh Lakish answers all the Kashyos in the Sugya (on 'she'Lo bi'Mekomo ki'Mekomo Dami') like Shmuel.
In which point does Rebbi Yochanan disagree with both Shmuel and Resh Lakish?

(d) According to him, our Mishnah speaks bi'Shesikah (without a Machsheves Chutz li'Zemano).
How does he reconcile it with the Mishnah in the next Perek 'Nasno al ha'Kevesh she'Lo Keneged ha'Yesod' (which offers a Takanah, to make Kabalah and Zerikah again).
Why does our Mishnah not present the same Takanah?

(a) Why does the ruling of our Mishnah 'Pasul ve'Ein Bo Kareis' pose a Kashya on Rebbi Yochanan?

(b) And how will Shmuel (who also establishes our Mishnah bi'Shesikah) explain it?

(c) Why can we not answer Rebbi Yochanan in the same manner?

(a) We ask why, according to Rebbi Yochanan, the Kohen cannot gather the blood from the floor beside the Mizbe'ach and sprinkle it again.
On what grounds might he be able to do that?

(b) Why is this not a problem, according to Shmuel and Resh Lakish?

(c) How will Rebbi Yochanan answer the Kashya? What must the Tana of our Mishnah hold?

(a) Rebbi Yochanan's answer is based on another statement of his, where he discusses a Machlokes between Rebbi Yossi and Rebbi Shimon.
What did he say about blood that was correctly placed above or below the Chut ha'Sikra?

(b) Then in which case do they argue?

(c) Rebbi Yossi says 'Lo Ya'asfenu'.
What does Rebbi Shimon say?

6)

(a) According to Rav Chisda, Rebbi Yossi and Rebbi Shimon agree that the Kohen may not gather blood that was placed above the Chut ha'Sikra instead of below it, 'Kal va'Chomer' blood that was placed below it instead of above it.
Why is it a 'Kal va'Chomer'?

(b) In which case then, do they argue?

(c) What is then the basis of their Machlokes?

(a) What is the Din regarding most Pesulin that are brought on the Mizbe'ach?

(b) What does Rebbi Yehudah Darshen in a Mishnah in the ninth Perek from "*Zos* ... *Hi* *ha*'Olah" (in the Pasuk in Tzav which serves as the source of this Halachah)?

(c) From two of these 'Mi'utin' we learn that a Korban that is Shechted at night-time or whose blood spills, must come down from the Mizbe'ach. What is the third Mi'ut?

(d) What does Rebbi Shimon say about these three cases, based on the Pasuk "Zos *Toras* ha'Olah"?

(a) What does Rebbi Shimon then learn from the word "Zos"?

(b) Why do we need a Pasuk to preclude a Rove'a and a Nirva? Why are they not Chayav Misah anyway?

(c) The list also includes Muktzah, Ne'evad, Kil'ayim ... and a Yotze Dofen. What is the difference between 'Muktzah' and 'Ne'evad'?

(d) What does Rebbi Shimon learn from the Pasuk in Emor (in connection with the eligibility of animals for Korbanos) ...

1. ... "Shor Os Kesev"?
2. ... "Ki Yivaled"?

(a) On what basis does Rebbi Shimon rule 'Im Alu, Lo Yerdu' by the first list, and ' ... Yerdu' by the second?

(b) What does Rav Nachman bar Yitzchak prove from the fact that even Rebbi Yehudah agrees with Rebbi Shimon that 'ha'Nitnin bi'Fenim she'Nasnan ba'Chutz (and vice-versa) im Alu Lo Yardu'?

(c) How does he know that the reason is not because Rebbi Yehudah holds 'she'Lo bi'Mekomo ki'Mekomo Dami'?

(d) Why does Rav Nachman bar Yitzchak not prove that from Rebbi Shimon?

(a) What does Rebbi Elazar say about the Mizbe'ach ha'Penimi sanctifying Pesulin?

(b) Why do we need Rebbi Elazar to teach us that, when the Mishnah that we just cited specifically states 'ha'Nitnim ba'Chutz, bi'Fenim ... Im Alu Lo Yerdu'?

(c) What does the Beraisa say about Ketores Zarah she'Alah Legabei Mizbe'ach?

(d) What do we extrapolate from the continuation of the Beraisa 'she'Ein Lecha Mekadesh Pesulin Ela Mizbe'ach ha'Chitzon ha'Ra'uy Lah'?

(a) Why would we think that the Mizbe'ach ha'Chitzon is Mekadesh whatever goes on it, but not the Mizbe'ach ha'Penimi?

(b) How do we amend the Beraisa 'Ketores Zarah she'Alsah Legabei Mizbe'ach'?
Which Mizbe'ach?

(c) What does this come to preclude? What is the Mizbe'ach ha'Chitzon not Mekadesh?

(d) What do we now extrapolate from the Beraisa? What is the reason for this distinction?

(a) What is a Zevach?

(b) What does our Mishnah say about someone who Shechts a Zevach with the intention of ...

1. ... sprinkling all or part of its blood outside the Azarah or to burn all or part of its Emurim outside the Azarah?
2. ... eating all or a k'Zayis of its Basar or of the skin of its fat-tail outside Yerushalayim?

(c) What does the Tana rule in a case where the Shochet Shechted the animal with the intention of performing any of the above the next day?

(d) What sort of Korban must the Tana be referring to? Why can it not be a Shelamim?

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