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1)

(a) Rebbi Yehudah asked on Rebbi Yossi when he thought that, according to him, the Kohen performing would be visible from outside the Azarah. Why does the Kashya not boomerang on himself, since, if the Mizbe'ach was three Amos tall, and the Kela'im five, the Kohen would be visible from the outside too?

(b) Seeing as according to Rebbi Yossi, Shlomoh did not burn the Korbanos on the floor of the Azarah, what are the ramifications of the Pasuk in Melachim's statement that Shlomoh sanctified the Chatzer?

(c) And according to Rebbi Yehudah, what does the Pasuk mean when it states that the Mizbe'ach ha'Nechoshes was too small?

(d) What is the basis of their Machlokes with regard to the 'Gezeirah-Shavah'? When it comes to learning the measurements of Moshe's Mizbe'ach, why does ...'

1. ... Rebbi Yehudah prefer to learn it from Shlomoh's Mizbe'ach?
2. ... Rebbi Yossi prefer to learn it from the Mizbe'ach ha'Ketores?

(a) What does Rava mean when he says 'Modeh Rebbi Yehudah be'Damim'?

(b) He bases this on a statement of Rebbi Yehudah.
What did Rebbi say in a Beraisa about the spilt blood on the floor of the Azarah on Erev Pesach?

(c) How do we attempt to refute Rava's proof from here that the blood must be sprinkled on the Mizbe'ach (even though the Korban itself does not)?

(d) How do we counter Rava's answer that in that case, all the Kohen would need to do would be to pour the blood back on the floor? Why does he need to pour it on to the Mizbe'ach?

(a) What does Rebbi Elazar learn from the Pasuk in Shemini (in connection with the eighth day of the Milu'im) ...

1. ... "Ve'ichluhah Matzos Eitzel ha'Mizbe'ach"?
2. ... "Kodesh" "Kodesh" from there?

(b) And what did he say about eating Kodshim Kalim in Yerushalayim as long as the Mizbe'ach is chipped?

4)

(a) Rebbi Yishmael thought that it might be permitted to bring Ma'aser Sheini to Yerushalayim nowadays, and eat it there.
On what grounds would it be necessary to separate Ma'aser nowadays?

(b) What does he learn from Bechor?

(c) On what grounds does he refute this? Why can one not learn Ma'aser Sheini from Bechor?

(d) So he tries to learn it from Bikurim, which does not require Matan Damim ve'Eimurim Legabei Mizbe'ach.
What Pircha does he ask on that Limud? Why can one not learn Ma'aser from them?

(a) So what does Rebbi Yishmael learn from the Pasuk in Re'ei "Va'haveisem Shamah ... ve'es Ma'asroseichem ... u'Vechoros Bekarchem ... "?

(b) Why did Rebbi Yishmael not even attempt to learn Ma'aser from a 'Mah ha'Tzad' from Bechor and Bikurim?

(a) What problem do we have with Rebbi Yishmael's Limud of Bechor to Ma'aser, assuming that he holds 'Kedushah Rishonah Kidshah le'Sha'atah ...

1. ... ve'Kidshah le'Asid Lavo'? What sort of Kedushah are we referring to?
2. ... ve'Lo Kidshah le'Asid Lavo'?

(b) In the latter case, how would we justify bringing a Bechor nowadays? How would it be possible?

(c) If on the other hand, Rebbi Yishmael were to hold 'Lo Kidshah le'Asid Lavo', why might one be able to eat either Ma'aser or Bechor even in Yerushalayim?

(d) What exactly is the She'eilah?

(a) Ravina adopts the latter side of the She'eilah.
What does Rebbi Yishmael then learn from the Pasuk in Korach "ve'es Damam Tizrok ... u'Vesaram Yih'yeh Lach"?

(b) What problem do we then have with learning Basar from Dam and Ma'aser from Bechor?

(c) How do we refute the answer that Ma'aser Dagan is considered Chulin?

(d) So how do we ultimately answer the Kashya?

(a) When Ravin arrived in Eretz Yisrael and told Rebbi Yirmiyah Abaye's Chidush invalidating Kodshim Kalim when the Mizbe'ach becomes chipped and the proof from Rebbi Yossi's statement, what did he comment?

(b) The Beraisa he cites discusses the moving of the camp in the desert.
What does the Tana say about ...

1. ... Kodshei Kodshim?
2. ... Zavin and Metzora'im?

(c) How do we know that the traveling Ohel Mo'ed does not lose its status?

(d) Then why are the Kodshei Kodshim Pasul?

(a) A second Beraisa adds that Kodshim can be eaten in two places.
Which two places?

(b) How do the two Beraisos appear to clash?

(c) How does Rebbi Yirmiyah reconcile the Beraisos? What does he attempt to prove from here?

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