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1)

(a) Our Mishnah equates Chatos ha'Tzibur ve'ha'Yachid with the Chatos ha'Penimiyos, inasmuch as both the Shechitah and the Kabalas ha'Dam require Tzafon.
What do the 'Chatos ha'Tzibur' comprise?

(b) How, on the other hand, does the Din differ from there Din as regards the Haza'as ha'Dam?

(c) In what order did the Kohen perform the four Haza'os on the four Keranos? Why in that order?

(d) Where was he walking as he went round the Mizbe'ach to perform the Haza'os?

(a) We have already learned that the Sheyarei ha'Dam were poured on to the southern Yesod.
Where was the Basar eaten? Why does the Tana refer to the curtains?

(b) By whom was it eaten?

(c) What is the significance of 'be'Chol Ma'achal'?

(d) We already learned in the third Perek that the Chatas, as well as the Asham, are compared to Todah, which could only be eaten until the end of the first day.
Then why does the Tana say 'ad Chatzos' (meaning until midnight)?

(a) The Kohen would place the blood with his finger on the Keren (or on a spot on the Mizbe'ach corresponding to the Keren). Rebbi Yochanan and Rebbi Elazar argue over the location. One of them permits the Kohen to place it on either of the adjacent walls of the Keren.
What does the other one say?

(b) According to Rebbi Elazar b'Rebbi Shimon, in whose opinion the blood had to be placed on the actual Keren, the Amora'im do not argue.
What do they then hold?

(c) It is according to Rebbi that they argue.
What does Rebbi say?

(d) What is then the reason of the opinion that holds...

1. ... 'a'Chudah shel Keren'?
2. ... 'Nosen Amah Eilech ve'Amah Eilech'?

(a) The Beraisa, describing how the Haza'ah was performed, prescribes the Meyumenes she'bi'Yemin.
Which finger is that?

(b) Which two fingers did the Kohen use to assist in ensuring that the blood on his finger all landed on the Mizbe'ach?

(c) The Beraisa adds 'u'Mechatei Ve'yored Keneged Chudah shel Keren'.
How do we know that the author of this Beraisa is Rebbi (see Shitah Mekubetzes)?

(d) How do we reconcile the Beraisa with the opinion that holds that he may place the blood on either wall of the Mizbe'ach, corresponding to the walls of the Keren?

(a) Rebbi states in a Beraisa that the Damim ha'Elyonim were placed above the Chut ha'Sikra, and the Damim ha'Tachtonim, below it.
How does Rebbi Elazar b'Rebbi Shimon qualify the first ruling?

(b) Rebbi Avahu quotes the Pasuk in Yechezkel (in connection with the Mizbe'ach) "ve'ha'Har'el Arba Amos" as Rebbi's source.
What is the problem with this Pasuk?

(c) Rav Ada bar Ahavah explains that the Pasuk refers, not to the actual Mizbe'ach, but to the Keranos.
What is the problem with that?

(d) So how do we finally explain the Pasuk according to Rebbi?

(a) What source does Rav Chana bar Rav Ketina give for the Chut ha'Sikra that they girded round the Mizbe'ach?

(b) Where exactly was that copper netting placed?

(a) The Torah writes in Vayikra (in connection with the Shefichas Shirayim of the Chata'os Chitzoniyos) "el Yesod ha'Mizbe'ach".
What makes us think that this refers to the western Yesod?

(b) We refute this suggestion however, preferring to learn his descent from the Mizbe'ach from the exit from the Heichal.
What does this mean? What are its ramifications?

(c) Rebbi Yishmael in a Beraisa, learns that both lots of Shirayim were poured on to the southern Yesod.
What does Rebbi Shimon bar Yochai say?

(d) Why is it easy to understand Rebbi Shimon's opinion, but not that of Rebbi Yishmael?

(a) Rebbi Asi answers that the entire Mizbe'ach was in the north.
How does that solve the problem?

(b) What does the second Lashon say?

(c) How does Tana de'Bei Rebbi Yishmael cite Rebbi Shimon?

(d) What Si'man do we give to remember who changed whose text?

9)

(a) Our Mishnah refers to the Olah as Kodshei Kodashim. This means that if, after it has been Shechted, it is taken outside the Azarah, it becomes Pasul (be'Yotzei), and that it is Pasul by contact with a T'vul-Yom.
What are its other two ramifications?

(b) The blood of an Olah must also be received in a K'li Shareis in the Tzafon.
What is the significance of the 'Sh'tei Matanos she'Hein Arba' that comprise the Matanos Dam of the Olah?

(c) What happened to the Sheyarei ha'Dam?

(d) Which two final Avodos does the Olah require before being burned on the Mizbe'ach?

(a) If the Tana did not find it necessary to refer to the Chatas and the Asham specifically as 'Kodesh Kodshim', why did he do so with regard to the Olah?

(b) Why, on the other hand, is it obvious that it is?

(c) According to Rav, the Kohen sprinkles (directly from the bowl) first on one side of the Mizbe'ach (corresponding to the Keren), and then on the other.
Shmuel says 'Matanah Achas Nosen 'ke'Miyn Gam'.
What does that mean?

(a) The Machlokes between Rav and Sh'muel is also a Machlokes Tana'im. What problem does the Beraisa have with the dual Lashon in Vayikra "Ve'zarku" and "Saviv"? In connection with which Korbanos does the Torah write it?

(b) How does the Tana reconcile the two terms?

(c) What does Rebbi Yishmael learn from the 'Gezeirah-Shavah' "Saviv" "Saviv" from the Chatas (in Tzav)?

(d) In that case, why do we not learn from there that the Olah (the Shelamim and the Asham) must be sprinkled on all four corners (like the Chatas)?

(a) Rebbi Elazar explains that the south-eastern corner did not have a Yesod, because it was not built in the portion of the Toref.
To whom does this refer?

(b) The basis for the ruling is the Pasuk there (presenting Binyamin's B'rachah) "ba'Boker Yochal Ad".
How does Unklus translate this Pasuk?

(c) What does Rav Shmuel bar Yehudah mean when he says that the Mizbe'ach 'consumed' one Amah of Yehudah's territory?

(d) How much of the Mizbe'ach did the Yesod then encircle?

(a) Which section of the Beis-Hamikdash was built in Yehudah's territory?

(b) What did Rebbi Chama b'Rebbi Chanina say about the strip of land from Yehudah that jutted into Binyamin's territory just where part of the Mizbe'ach was built?

(c) What does the Pasuk (ibid) mean when it then writes ...

1. ... "Chofef Alav Kol ha'Yom"?
2. ... "u'Vein Keseifav Shachein"?

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