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1) Rebbi Yirmiyah reconciled the two Beraisos ('be'Sha'as Siluk Ma'sa'os Kodshim Nifsalin', and 'bi'Shenei Mekomos Kodshim Nifsalin'), by establishing the former by Kodshei Kodshim, and the latter by Kodshim Kalim (a Kashya on Abaye, according to whom Kodshim Kalim are Pasul). We refute Rebbi Yirmiyah's proof however, establishing both Beraisos by Kodshim Kalim.
How will we then reconcile them?

2)

(a) Alternatively, both Beraisos could even speak by Kodshei Kodshim.
How will we interpret 'Sh'nei Mekomos', to reconcile it with the other Beraisa?

(b) What is wrong with our text, which reads 'Kodem she'Ya'amidu ha'Levi'im es ha'Mishkan'?

(c) How might we answer that?

(d) And how will we reconcile this with the Sugya in 'Eizehu Mekoman' which invalidates a Shelamim that is Shechted before the Kohanim have opened the doors of the Azarah (because Shelamim need 'Pesach Ohel Mo'ed')?

(a) On what grounds might we have thought that the Korban is Pasul once the Mishkan has been dismantled?

(b) What do we learn from the Pasuk in Bamidbar "Ve'nasa Ohel Mo'ed"?

4)

(a) What does Rav Chisda (or Rav Huna) Amar Rav learn from the three times in the Torah (once in Yisro and twice in Ki Savo) that the Mizbe'ach is described as "Mizbach Avanim"?

(b) What does the Beraisa say about the fire that descended from Heaven in the days of ...

1. ... Moshe? When did it depart?
2. ... Shlomoh? Who removed it?

(c) What Kashya does this pose on Rav?

(d) Initially, we answer that Rav holds like Rebbi Nasan.
What does Rebbi Nasan in a Beraisa say about the composition of the Mizbe'ach in Shiloh?

(a) According to Rav Nachman bar Yitzchak, 'Lo Nistalkah' means 'Lo Nistalkah le'Vatalah', which the Rabbanan explain as 'Shevivin Havah Meshadra'.
What does that mean?

(b) How does Rav Papa explain it?

(a) In a Mishnah in Midos, Rebbi Yossi describes how they added on to the Mizbe'ach ha'Olah.
When did they do that?

(b) Where did they add the extenuation?

(c) If the Mizbe'ach in the first Beis-Hamikdash was twenty-eight by twenty-eight Amos, and the Makom ha'Ma'arachah, twenty by twenty, what were the corresponding measurements in the second Beis-Hamikdash?

(a) What reason does Rav Yosef give for this extenuation?

(b) What was Abaye's objection to that?

(c) On what grounds did Rav Yosef overrule his Talmid's objection?

(d) When Ravin arrived from Eretz Yisrael, he quoted Rebbi Shimon ben Pazi.
What reason did he give for the extenuation to the Mizbe'ach?

(a) What happened to the Nesachim that were poured on to the Mizbe'ach during the first Beis-Hamikdash?

(b) What did Shlomoh Hamelech Darshen from the Pasuk in Yisro "Mizbach Adamah Ta'aseh Li"?

(c) In the time of the second Beis-Hamikdash however, they Darshened 'Shesiyah ka'Achilah'.
How does this negate the previous D'rashah?

(d) How did the Anshei K'nesses ha'Gedolah then explain "Mizbach Adamah"?

(a) How did Rav Yosef initially interpret the Pasuk in Ezra "Va'yachinu ha'Mizbe'ach al Mechonosav", in support of Rebbi Shimon ben Pazi's D'rashah?

(b) But did Rav Yosef himself not just give a different reason to explain the extenuation to the Mizbe'ach?

(c) What problem do we have with Rav Yosef's proof? To whom did Hashem reveal all the measurements of the Beis-Hamikdash?

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