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1)

(a) Our Mishnah (which confines Machsheves P'sul to the Oved) does not go like Rebbi Elazar b'Rebbi Yossi. What does Rebbi Elazar b'Rebbi Yossi say about the owner of a Korban being Mefagel?

(b) How does he learn this from the Pasuk in Sh'lach-Lecha (in connection with the Nesachim) "Ve'hikriv ha'Makriv Korbano la'Hashem"?

(c) Abaye points out that Rebbi Eliezer and Rebbi Shimon ben Elazar all hold similar views to Rebbi Elazar b'Rebbi Yossi. The Tana Kama of a Mishnah in Chulin permits an animal that a Yisrael Shechts on behalf of a Nochri.
On what grounds does Rebbi Eliezer disagree?

(d) And what does Rebbi Shimon ben Elazar say about Reuven who carries into the street on Shabbos less than the Shiur of an article that Shimon put away (because he considered it Chashuv)?

(a) On what grounds do we presume that ...

1. ... both Rebbi Eliezer and Rebbi Shimon ben Elazar hold like Rebbi Elazar b'Rebbi Yossi?
2. ... Rebbi Elazar b'Rebbi Yossi not hold like them?

(b) And on what grounds do we presume that Rebbi Shimon ben Elazar holds like Rebbi Eliezer, but not vice-versa?

3)

(a) Our Mishnah discusses the location where Kodshei Kodashim are Shechted. 'Kodshei Kodashim' incorporates four types of Korban. Three of them are Chatas, Asham and Olah.
What is the fourth?

(b) The first Korbanos discussed are 'Par ve'Sa'ir shel Yom ha'Kipurim'. Which other Avodah besides the Shechitah requires Tzafon?

(c) In which three locations is their blood sprinkled?

(d) From where do we learn that they (as well as all Kodshim) require the blood to be received in a K'li Shareis?

(a) Where did the Kohen Gadol pour the Shirayim after all the Haza'os?

(b) What distinction does the Mishnah draw between the Haza'os and the pouring of the Shirayim?

(a) What difference does the Tana make between the Avodah of the Par ve'Sa'ir shel Yom ha'Kipurim and that of the Parim and Se'irim ha'Nisrafin?

(b) Where was the Shirayim of the latter poured?

(c) Where were all of the above burned?

6)

(a) We ascribe the fact that our Mishnah does not mention 've'Kibul Daman bi'Cheli Shareis ba'Tzafon' by Kodshei Kodshim, to the Asham Metzora.
What does this mean?

(b) Then why does the Tana mention it later in the very Mishnah which deals with Asham Nazir and Asham Metzora?

(c) What does the Beraisa learn from the Pasuk in Metzora ...

1. ... "Ve'lakach ha'Kohen mi'Dam ha'Asham ... Ve'nasan al T'nuch ... "?
2. ... "Ki ka'Chatas ha'Asham Hu"?

(a) How do we resolve this apparent discrepancy?

(b) What actually happened? How did they apply both D'rashos?

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