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1)

(a) According to Rabah, if the Sheriri were separated before Chatzos (midnight) and returned after Chatzos, the following Chatzos renders them Ikul.
What are the ramifications of Rabah's ruling?

(b) What does Rav Chisda say?

(c) How does Amri de'Bei Rav (see Tosfos DH 'Amri de'Bei Rav') explain Rav Chisda's ruling? What 'Kal va'Chomer do they Darshen to prove that Amud ha'Shachar certainly renders the Sheriri Ikul?

(d) If the Sheriri were separated before Chatzos and returned after Amud ha'Shachar, Rabah issues the same ruling as he issued in the previous case. What does Rav Chisda say?

(a) What objection does Rav Yosef raise to the current Machlokes? What does he say about Sheriri that are off the Mizbe'ach when Chatzos arrives?

(b) What is therefore the Halachah according to Rav Yosef, when Chatzos arrives, even if the Sheriri are not on the Mizbe'ach (with regard to) ...

1. ... Me'ilah?
2. ... Hana'ah?
3. ... Pak'u?

(c) Rebbi Chiya bar Aba and Tana bar Kapara corroborate Rav Yosef's opinion. Assuming that Rabah and Rav Chisda also conform with Rav Yosef, how do we establish their Machlokes?

(a) Rava asked Rabah whether Linah invalidates a Korban that is on the Mizbe'ach when dawn breaks.
Why can he not be referring to a Korban which remains on the Mizbe'ach even after that?

(b) Then what exactly is he referring to?

(c) According to one side of the She'eilah, we compare the top of the Mizbe'ach to the Shulchan.
What does this mean? What does the Mishnah in Menachos rule with regard to the Lechem ha'Panim that remained on the Shulchan for a whole week?

(d) What is the other side of the She'eilah? To what else might we compare the top of the Mizbe'ach in this regard?

(a) What did Rabah reply?

(b) We ask whether Rava accepted Rabah's ruling or not, and we answer by citing a Machlokes between them. What joint statement do they make with regard to limbs that remained overnight ...

1. ... in the Azarah'?
2. ... on top of the Mizbe'ach'?

(c) Rabah then rules that if, in the latter case, 'Yardu, Ya'alu'.
What does Rava say?

(d) How will we reconcile this with the ruling that precedes it? If Rava holds that 'Linah Mo'eles be'Rosho shel Mizbe'ach', then why does he rule that limbs that remained on top of the Mizbe'ach may be burned at any time?

(a) We know that the Mizbe'ach sanctifies whatever is fit for it, from the Pasuk in Tetzaveh "ha'Nogei'a ba'Mizbe'ach Yikdash".
What does the Beraisa learn from the Pasuk ...

1. ... in Pikudei "u'Mashachta es Mizbach ha'Olah"?
2. ... in Tetaveh "Kol ha'Nogei'a Bahem Yikdash"?

(b) Resh Lakish asked Rebbi Yochanan whether the K'lei Shareis sanctify Pesulin.
What did Rebbi Yochanan mean when he cited him our Mishnah "ke'Sheim she'ha'Mizbe'ach Mekadesh ... Kach Keilim Mekadshin'? In which regard is the Tana speaking?

(c) Why did Rebbi Yochanan's reply therefore, not satisfy Resh Lakish? In which regard was *he* speaking?

(a) Rebbi Yochanan then tried to resolve Resh Lakish's She'eilah from our Mishnah 'she'Kiblu Pesulin Ve'zarku es Damo'.
How did Rebbi Yochanan interpret this? What did he infer from there?

(b) What does that prove?

(c) How do we reinterpret the Beraisa to refute Rebbi Yochanan's proof?

(d) Then what is the Tana coming to teach us?

7)

(a) We ask whether 'Avir Mizbe'ach ke'Mizbe'ach Dami O Lo'.
What are the ramifications of the She'eilah?

(b) Assuming that we hold 'Avir Mizbe'ach La'av ke'Mizbe'ach Dami, what problem will that create with regard to transporting the Pasul limbs from the Kevesh to the Mizbe'ach?

(c) How do we get round that problem?

(a) What problem nevertheless remains regarding the gap between the Kevesh and the Mizbe'ach?

(b) How do we resolve it?

(c) Rami bar Chama asked whether 'Yesh Chibur be'Olin' or not.
What did he mean by that?

(d) We ask why we cannot then resolve his She'eilah from our previous statement.
What do we answer?

(a) Rava bar Rav Chanan asks on Rami bar Chama that if 'Avir Mizbe'ach ke'Mizbe'ach Dami', how does an Olas ha'Of ever become Pasul be'Machshavah. Why does he ask specifically from Olas ha'Of and not from Olas Beheimah?

(b) What is then the Kashya?

(c) How do we answer the Kashya? How would it nevertheless be possible to become Pasul?

(a) Why do we initially establish the previous answer like Rava, but not like Rabah?

(b) How do we establish it like Rabah too? How would Linah take effect even according to him?

(a) Rav Shimi bar Ashi countered those who tried to prove that 'Avir Mizbe'ach La'av ke'Mizbe'ach Dami' from Chatas ha'Of Pesulah, with which the Kohen performed Melikah on top of the Mizbe'ach she'Lo li'Shemah.
What does he subsequently do with it?

(b) What does Rav Shimi bar Ashi try to prove from there?

(c) And he brings a further proof from the Pasul blood of Korbanos.
Which Tana holds 'Dam she'Alah Lo Yeired'?

(d) What is his proof from there?

(a) To answer Rav Shimi bar Ashi's Kashyos from a Pasul Olas ha'Of and a Pasul Korban Beheimah, how do we suggest the Kohen performs the Haza'ah and the Zerikah respectively?

(b) Besides the fact that this is not the way Haza'ah and Zerikah are normally performed, which other objection do we raise to each of the two suggestions?

(c) Rav Ashi refutes Rav Shimi bar Ashi's proof from Chatas ha'Of.
Why is the She'eilah of 'Avir Mizbe'ach ... ' not affected by the case of 'Chatas ha'Of Pesulah'?

(d) Then what is the She'eilah?

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