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1)

(a) What does the Tana learn from Asham regarding the fetus and the placenta of Kodshim?

(b) How do we know that the fetus and the placenta of an Asham are not sanctified?

(c) What principle do we learn from here with regard to 'V'lados Kodshim'?

(d) Why might we have thought that we cannot learn this from Asham?

(a) What are the ramifications of the ruling that the fetus of Kodshim are not sanctified? What would have been the Halachah if they had?

(b) Why can we not learn the same Halachah from Olah?

(c) And why can we not learn that Zivchei Shalmei Tzibur can only be eaten by male Kohanim from Chatas or Asham?

(d) In the Pasuk in Re'ei "Rak Kodoshecha Asher Yih'yu Lecha ... ", "Rak Kodoshecha" teaches us that Temuros are sacrificed. What do we learn from "Asher Yih'yu Lecha"?

(a) What does the Tana learn from "Milu'im", besides the fact that the leftovers of Kodshim have to be burned?

(b) What are the two possible cases of 'Mosreihen'?

(c) Why do they not apply to Milu'im?

(a) What does the Tana learn from "Shelamim"?

(b) Rebbi Akiva in a Beraisa, learns the Din of Mekadesh bi'Veli'ah by other Korbanos from Minchah, though the Torah writes it by Chatas as well. We have already explained why we cannot learn Chatas from Minchah.
Why could we not learn Minchah from Chatas?

(c) And he learns three things from "Chatas". One of them is 'min ha'Chulin' (that one cannot bring Korbanos from animals that are already Hekdesh). What are the other two?

(d) What does Rav Chisda learn from the Pasuk in Acharei-Mos (in connection with the Korbanos of Yom Kipur) "Ve'hikriv Aharon es Par ha'Chatas Asher Lo" (besides the fact that the Kohen Gadol's Chatas must be paid out of his pocket, and not with public funds)?

(a) What do we learn from the Pasuk in Tzav "be'Yom Tzavoso"?

(b) And what did Rabah bar bar Chanah Amar Resh Lakish say about anywhere in the Torah that the Torah writes "Etzba" or Kehunah?

(c) Then why did Rebbi Akiva learn both 'ba'Yom' and 'be'Yado' from "Chatas"?

(d) What alternative answer do we give to explain why Rebbi Akiva learns 'be'Yado' from "Chatas"?

(a) What does Rebbi Akiva learn from "Asham"?

(b) Why can we not learn this from Chatas?

7)

(a) What does Rava mean when he says that if blood of a Chatas is underneath and that of an Olah on top, the garment requires Kibus?

(b) What is his She'eilah in the reverse case? Bearing in mind that the blood of an Olah does not require Kibus, why might the garment not require Kibus?

(c) What did he eventually decide?

(a) Rava states that if blood is absorbed in a garment, it constitutes a Chatzitzah (an interruption).
What are the ramifications of that statement?

(b) In which case will it not constitute a Chatzitzah, and the Tevilah will be valid?

(c) In which case will fat or wax on a garment not constitute a Chatzitzah?

(d) How will we then explain Rava's She'eilah whether both blood and fat on a garment constitute a Chatzitzah? About whom is he speaking?

(e) What is the outcome of Rava's She'eilah?

9)

(a) What does our Mishnah say about a Kohen who is a T'vul-Yom, a Mechusar Kipurim or an Onan? What do they have in common, regarding the distribution of Kodshim?

(b) A Kohen who is an Onan is forbidden to sacrifice a Korban.
May he touch it?

(c) What is the Din of a Kohen Ba'al-Mum Over (a Kohen who has a temporary blemish) with regard to ...

1. ... sacrificing a Korban?
2. ... receiving a portion (and eating Kodshim)?

(a) What does the Tana say about any Kohen who ...

1. ... is unfit to perform the Avodah?
2. ... does not receive Basar of the Korbanos?
3. ... who was Tamei at the time of Zerikas ha'Dam?

(b) Which time-period does the previous case cover?

(c) What does the Tana learn from the Pasuk in Tzav "ha'Makriv es Dam ha'Shelamim ... Lo Tih'yeh Shok ha'Yamin le'Manah"?

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