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1)

(a) What problem do we have with the extra bit of oil which the 'Metzora' added after the Kemitzah, to perform the Matanos, in case it was an Asham Metzora?

(b) We answer that he redeems it.
What must he stipulate when he does?

(c) How come that that oil was not sanctified together with the rest of the Log?

(d) What problem do we still have, assuming he redeems the oil ...

1. ... inside the Azarah?
2. ... outside the Azarah?

(a) We conclude that he redeems it inside the Azarah.
Then how do we resolve the problem of bringing Chulin into the Azarah?

(b) If the Kohen had reversed the order and first finish all the Avodos as if it was a Metzora, before performing the Kemitzah, we would have avoided the last set of Kashyos.
Why then, did we not establish the Beraisa like that?

(c) How do we reconcile our interpretation of the Beraisa with Rebbi Shimon himself, who holds in a Mishnah in 'Kol ha'Tadir' that one cannot donate oil as a Korban?

(a) What does Rebbi Eliezer say in K'riysus about bringing an Asham Taluy as a Nedavah?

(b) Rav Rechumi in the name of Rav Huna bar Tachlifa asked why Rebbi Shimon did not require the 'Metzora' to stipulate that if he is not a Metzora, then the animal will be an Asham Metzora.
What would be the advantage of doing that?

(c) What did Rav Rechumi try to prove from here?

(d) Why was Ravina surprised at the Kashya?

(a) Our Mishnah discusses a case where limbs of a Chatas became mixed up with those of an Olah.
According to Rebbi Eliezer, all the limbs must be placed on the Mizbe'ach.
How does he justify burning the limbs of the Chatas?

(b) On what grounds do the Chachamim disagree with him?

(c) So what do they say should be done with the limbs?

(d) Rebbi Eliezer's source is the Pasuk in Vayikra "ve'el ha'Mizbe'ach Lo Ya'alu le'Rei'ach Nicho'ach" (as we explained earlier) .
If the Rabbanan preclude 'Kol she'Mimenu le'Ishim' (that we discussed earlier) from the word "Osam (in the Pasuk "Korban Reishis Takrivu Osam"), what do they include in the main Pasuk?

(a) What does Rebbi Eliezer incorporate in the Pasuk "ve'el ha'Mizbe'ach Lo Ya'alu" with regard to the prohibition of bringing Se'or and D'vash on the Mizbe'ach?

(b) What does Rebbi Eliezer incorporate in the Pasuk "ve'el ha'Mizbe'ach Lo Ya'alu"?

(c) From where do the Rabbanan learn that?

(a) According to Rebbi Yehudah in a Beraisa, Rebbi Eliezer and the Rabbanan argue in a case where the limbs of a complete Olah got mixed up with those of a Ba'al-Mum.
What will they both hold in a case where the limbs of ...

1. ... a Chatas became mixed up with those of an Olah (like in our Mishnah)?
2. ... a Rovei'a or Nirva?

(b) If Rebbi Eliezer agrees with the Chachamim that the the latter are not brought on the Mizbe'ach, because the limbs of a Rovei'a and a Nirva are totally unfit, we ask, what makes him agree with them with regard to the limbs of a Ba'al-Mum? By which sort of Mum does Rav Huna establish the Beraisa?

(c) And he establishes the author as Rebbi Akiva.
What does Rebbi Akiva say about an animal with Dukin she'be'Ayin?

(d) How does Rav Papa establish the Beraisa to answer the Kashya that even Rebbi Akiva only permits such an animal on the Mizbe'ach Bedi'eved, but not Lechatchilah?

7)

(a) If the Beraisa is speaking when the pieces are already on the Mizbe'ach, and the author is Rebbi Akiva, we ask, the Tana ought to be even more lenient.
Why is that?

(b) We therefore conclude that Rebbi Eliezer's source (for permitting limbs of a Chatas that became mixed up with a Ba'al Mum) must be the Pasuk "Mum Bam".
What does he learn from there?

(c) What do the Rabbanan learn from "Mum Bam"?

(d) Rebbi Eliezer learns this from the Lashon "Bam", when it would have been more correct to write "Bahem".
What do the Rabbanan learn from "Bam" "Bahem"?

(a) How does Rebbi Eliezer's Lashon 'Ro'eh Ani es B'sar ha'Ba'alas-Mum' (in place of B'sar ha'Chatas' in our Mishnah) seem to clash with Rebbi Eliezer's D'rashah from "Mum Bam"?

(b) How do we answer this Kashya? If Rebbi Eiezer does not need to learn it from Chatas, then why does he cite it?

(c) On what grounds do the Rabbanan then reject Rebbi Eliezer's comparison of limbs of a Ba'al Mum to limbs of a Chatas?

(a) What does Rebbi Eliezer rule in our Mishnah, in a case where limbs of complete animals became mixed up with limbs of Ba'alei-Mumin, and one of the heads was sacrificed?

(b) Why is that?

(c) What do the Rabbanan go so far as to say?

(d) What will Rebbi Eliezer say in such a case?

(a) According to Rebbi Elazar, Rebbi Eliezer only permits the heads to be brought two at a time (but not one by one).
Why is that?

(b) Rebbi Ya'akov asked Rebbi Yirmiyah bar Tachlifa how Rebbi Elazar will reconcile his statement with the Seifa 'Afilu Karvu Kulan Chutz me'Echad Meihen ... '.
What did he reply?

(a) Our Mishnah now discusses blood of Korbanos that has been mixed with other liquids.
Up to which stage is it still considered blood (and may be sprinkled) if it is mixed with ...

1. ... water?
2. ... wine?
3. ... the blood of Beheimos or Chayos?

(b) Rebbi Yehudah disagrees with the latter ruling.
What does he say?

(a) What does the Mishnah say in a case where the blood became mixed up with Pasul blood?

(b) The same applies if it became mixed with Dam ha'Tamtzis.
What is Dam ha'Tamtzis?

(c) Rebbi Eliezer permits sprinkling blood that was mixed with Dam ha'Tzmtzis.
To which extent does the Tana Kama agree with him?

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