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1)

(a) Bearing in mind that the Torah prescribes ...

1. ... breaking the *"K'li* Cheres, how can one make a hole in it before breaking it (since an earthenware pot with a hole is no longer a K'li)?
2. ... Kashering the copper pot, how can one make a hole in it before Kashering it (seeing as a copper pot with a hole is no longer a K'li)?

(b) According to Resh Lakish, what does one do with the Kohen Gadol's Me'il which became Tamei after being taken out of the Azarah?

(c) Why is that?

(a) What does the Mishnah in Keilim say about soft cloths (that have not been woven, such as furs) and hard garments?

(b) Why is that?

(c) Then what Shi'ur determines their status?

(a) On what basis do we place the Me'il in the category of a hard garment?

(b) What does Rav Ada bar Ahavah ask from there on Resh Lakish?

(c) How do we answer that?

(a) What does Rav Nachman Amar Rabah bar Avuhah say about a garment that absorbed the blood of a Chatas and one that has the appearance of Tzara'as?
What do they have in common?

(b) What is then the problem with washing the former in the Azarah (like Resh Lakish ruled [see Tosfos DH 've'Ha'])?

(c) Why can the Kohen not mix ...

1. ... all seven detergents together, in which case the urine will be Bateil?
2. ... mix it with one of the detergents (i.e. in its turn, over and above washing the garment with that detergent by itself)?

(d) We answer the Kashya based on another statement of Resh Lakish.
What did Resh Lakish say they would mix with each of the ingredients?

5)

(a) Is the Din of Merikah u'Shetifah confined to a pot in which ...

1. ... a Chatas *is cooked*?
2. ... a *Chatas* is cooked?

(b) The Torah writes "ve'Im bi'Ch'li Cheres Asher Tevushal Bo Yishaver".
How do we learn that there that the Din extends to an earthenware vessel into which one merely poured Kodshim?

(a) What does Rebbi Shimon say about a pot in which Kodshim Kalim were cooked?

(b) Even Rebbi Shimon will agree however, that the vessels require Hag'alah. Why is that?

(c) Then what is the significance of exempting them from Shetifah and Hadachah?

(a) Rami bar Chama asked what the Din will be if one suspended the spit-rod with the Chatas, in the air of an earthenware oven without actually touching it.
What exactly, is the She'eilah? Why might the oven not need to be broken?

(b) How did Rava try to resolve Abaye's She'eilah from our Mishnah 'Echad she'Bishel Bo, ve'Echad she'Eirah le'Tocho Rose'ach'?

(c) How did Abaye refute that proof?

(d) What makes Beli'ah without Bishul worse than Bishul without Beli'ah?

(a) So we try to resolve the She'eilah from Rav Nachman quoting Rabah bar Avuhah, who states that the oven in the Azarah was made of metal.
What does that prove?

(b) How do refute that? What did they used to bake in the oven that would entail Bishul and Beli'ah?

(a) What did Rabah bar Ahila'i rule in the case of the oven which they smeared with fat-tail, before frying bread in it?

(b) They queried Rabah bar Ahila'i from a Beraisa.
What does the Tana say about ...

1. ... a dough that has been kneaded with milk? Why is that?
2. ... bread that was baked in an oven that has been smeared with fat?

(c) Why does this Beraisa pose a Kashya on Rabah bar Ahila'i?

(d) How do we deal with the Kashya?

(a) What does Rav say about earthenware pots on Pesach?

(b) How will he then establish the Beraisa that we just discussed, which permits an oven that has been re-heated?

(c) How might we resolve Rav with the Beraisa, even if the Tana is referring to an earthenware oven?

(d) Then why can one not place coals inside the pot and heat it up in the same way as the oven?

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