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1)

(a) What does the Tana of our Mishnah say about a case where any of the above Pesulim received the blood 'Chutz li'Zemano or Chutz li'Mekomo'?

(b) Why is that?

(c) And what does he say in a case where ...

1. ... a Kasher Kohen received the blood and handed it to a Pasul?
2. ... he received it with his right hand and took it into his left?
3. ... he received it in a K'li Kodesh and poured it into a K'li Chol?
4. ... the blood spilt from the K'li Shareis on to the floor and the Kohen collected it (with a K'li Shareis)?

(a) What will be the Din if the Pasul placed the blood ...

1. ... on the ramp, or on the south or east side of the Mizbe'ach where there is no Yesod?
2. ... that is normally placed below the Chut ha'Sikra, above it, or vice-versa?
3. ... that should have gone inside the Heichal, outside, or vice-versa?

(b) If this Tana holds that a Pasul can make Shirayim (give the blood a Din of leftovers) then the Tana is teaching us that 'she'Lo bi'Mekomo La'av ki'Mekomo Dami' (in which case the blood is not considered Shirayim).
What will the Tana be coming to teach us, assuming he holds 'she'Lo bi'Mekomo ki'Mekomo Dami'?

(a) What do we learn from the Pasuk ...

1. ... in Korach "ve'Atah u'Vanecha Itach Tishmeru es Avon Kehunaschem le'Chol D'var ha'Mizbe'ach"?
2. ... in Vayikra "Ve'shachat es ben ha'Bakar Lifnei Hashem Ve'hikrivu B'nei Aharon ha'Kohanim ... "?

(b) May a Zar Shecht Kodshei Kodshim?

(a) Seeing as the Torah permits a Zar to Shecht Kodshim Lechatchilah, why does our Mishnah then use the expression 'Kol ha'Pesulim she'Shachtu ... ' (Bedi'eved)?

(b) What does the Beraisa learn from the juxtaposition of "Ve'samach" to "Ve'shachat"?

(c) Then why is the Shechitah Kasher even Bedi'eved?

(a) From where do we know that a only a Tahor person can perform Semichah?

(b) Why can the Tamei person not perform the Semichah outside, before the animal is taken inside for Shechitah?

(c) Then how can a Tamei person be allowed to Shecht Lechatchilah min ha'Torah, seeing as the Torah also writes "Lifnei Hashem" in connection with Shechitah?

(d) Then why can a Tamei person not perform Semichah by standing outside the Azarah and placing his hands inside the Azarah?

(a) Rav Chisda inverts the Beraisa. According to him, the Tana learns that Semichah can only be performed by Tehorim from Shechitah (where the Torah writes "Lifnei Hashem").
What problem do we have with that?

(b) We answer that it would otherwise be possible to perform Semichah by standing outside the Azarah and placing one's hands inside. To explain why the Shochet could not also stand outside and Shecht with a long knife, we establish this Beraisa like Shimon ha'Teimani.
What does Shimon ha'Teimani in a Beraisa learn from the Pasuk "Ve'shachat es ben ha'Bakar Lifnei Hashem"?

(c) And how does the Tana Kama explain the Pasuk?

7)

(a) What does Ula Amar Resh Lakish learn from the Pasuk in Tazri'a (in connection with someone who is Tamei) "be'Chol Kodesh Lo Siga, ve'el ha'Mikdash Lo Savo"?

(b) Rav Hoshaya queries Ula from a Beraisa, which discusses a Metzora whose eighth day falls on Erev Pesach, and who sees Keri on that day.
What is the Metzora's problem?

(c) On what grounds does the Tana allow him to enter nonetheless after Tevilah, although no other T'vul-Yom may?

(a) Rebbi Yochanan disagrees with Resh Lakish.
What does he say regarding the Asei of a T'vul-Yom entering the Har-ha'Bayis (the Machaneh Leviyah)? In which basic point does he argue with Resh Lakish?

(b) How does Rebbi Yochanan interpret the Pasuk in Divrei Hayamim "Va'ya'amod Yehoshafat ... Lifnei ha'Chatzer ha'Chadashah")?

(c) What problem do we have in allowing a T'vul-Yom to place his hand in the Azarah for the blood and the oil to be placed on his thumb?

(a) Ula answered Rav Hoshaya 'mi'Tunach Sha'ani Metzora ... '.
What did he mean by ...

1. ... 'mi'Tunach'?
2. ... 'Sha'ani Metzora'? In which way is a Metzora different?

(b) How does this answer the Kashya?

(a) Under which circumstances may one bring Korbanos be'Tum'ah?

(b) What did Rav Yosef extrapolate from Ula regarding most of the Tzibur who are Zavin and who then become Tamei Meis?

(c) On what grounds did Abaye object to that?

(d) How did Abaye therefore amend the wording of Rav Yosef's initial statement?

(e) Did Rav Yosef agree with Abaye's amendment?

(a) On what grounds does Abaye still object to Rav Yosef's comparison? Why does he think that Metzora is different than Tum'as Meis in this regard?

(b) Rava thinks the opposite.
What does *he* say?

(c) In which point (concerning Tum'ah be'Tzibur) do Abaye and Rava agree?

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