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1)

(a) Following Nadav and Avihu's death, what did Moshe instruct Aharon and his sons to do with ...

1. ... the Minchah of the Milu'im?
2. ... the Chazeh ve'Shok of the Shalmei Tzibur?

(b) Why was Moshe subsequently angry with Aharon?

(c) What problem do we have if Moshe initially instructed Aharon to eat the Kodshim ba'Aninus? To what does another Beraisa attribute the fact that Aharon burned the Korban?

(a) We answer that the latter Beraisa goes like Rebbi Nechemyah.
What reason do Rebbi Yehudah and Rebbi Shimon give for the Korban having been burned?

(b) What proof do they bring for their opinion?

(c) Alternatively, we establish both Beraisos like Rebbi Nechemyah.
How do we then reconcile the second Beraisa with the fact that Moshe had commanded them to eat the Korbanos, in spite of the Aninus?

(d) If, according to Rebbi Nechemyah, Moshe did not command them to eat the Minchas Shemini ba'Aninus, then what did he command?

(a) What had Moshe asked Aharon, that caused him to reply ...

1. ... "Hein Lo Huva Damah el ha'Kodesh Penimah"?
2. ... "ba'Kodesh (Haysah)"?
3. ... "Hein Hayom Hikrivu"?

(b) Aharon retorted that "Va'tikrenah Osi ka'Eileh Ve'achalti Chatas ha'Yom, ha'Yitav be'Einei Hashem" (by which he meant that the special dispensation permitting them as Onenim, to eat Kodshim, did not extend to Kodshei Doros, as we learned earlier).
From where did he learn this?

(a) What was Moshe's response?

(b) According to Rebbi Yehudah and Rebbi Shimon, what did Aharon reply when Moshe asked him ...

1. ... whether in his deep sorrow, he had not perhaps carelessly caused the Korban to become Tamei?
2. ... why they did not then eat it?

(c) Then why did they not eat it after nightfall (see Panim Me'iros)?

5)

(a) Aharon said to Moshe "Ve'achalti Chatas Hayom".
What is the significance of "Hayom", according to Rebbi Yehudah and Rebbi Shimon?

(b) And what is the problem with "Hayom", according to Rebbi Nechemyah"?

(c) So how will he explain it?

(a) According to what we just said (to explain Rebbi Nechemyah) "Hein Hayom Hikrivu" makes perfect sense.
What is the problem with this phrase, according to Rebbi Yehudah and Rebbi Nechemya?

(b) How do they in fact, interpret it?

(a) If "ve'es Se'ir ha'Chatas" refers to the Sa'ir of Nachshon (the first of the twelve princes to inaugurate the Mizbe'ach), which goat is referred to by ...

1. ... Chatas?
2. ... Darash Moshe?

(b) Why does the Torah use the double expression "Darosh Darash"?

(c) What do we learn from "ve'Hinei Soraf"?

(d) "ve'Osah Nasan Lachem Laseis es Avon ha'Eidah"?

(a) How will Rebbi Nechemya refute Rebbi Yehudah and Rebbi Shimon's Kashya, that if it was a matter of Aninus ...

1. ... then all three goats should have been burned?
2. ... then they ought to have waited until nightfall and eaten the Sa'ir Rosh-Chodesh then?

(b) What is Rebbi Nechemyah's source for that?

(c) And what do Rebbi and Rebbi Shimon then hold?

(d) How does Rebbi Nechemyah's answer the Kashya that Pinchas was there, and if it was a matter of Aninus, *he* should have eaten the Chatas?

(a) What does ...

1. ... Rebbi Elazar Amar Rebbi Chanina learn from the Pasuk in Pinchas "Ve'haysah Lo u'le'Zar'o Acharav B'ris Kehunas Olam"
2. ... Rav Ashi learn from the Pasuk in Yehoshua "Va'yishma Pinchas ha'Kohen u'Nesi'ei ha'Eidah ... "? What did Pinchas do there?

(b) How does ...

1. ... Rav Ashi refute Rebbi Elazar Amar Rebbi Chanina's interpretation of the Pasuk in Pinchas?
2. ... Rebbi Elazar Amar Rebbi Chanina refute Rav Ashi's interpretation of the Pasuk in Yehoshua?

(a) What does Rav learn from the Pasuk in Tzav "me'Eil ha'Milu'im le'Moshe Hayah le'Manah"?

(b) In that case, we ask, why does the Beraisa ask from Pinchas and not from Moshe?
What do we answer?

(c) What did Mar say about Moshe, which gives us our cue?

(a) To whom does the Pasuk in Emor "Lechem Elokav mi'Kodshei ha'Kodshim u'min ha'Kodshim Yochel" refer?

(b) What problem does the Beraisa have with this Pasuk?

(c) Had the Torah not written ...

1. ... Kodshim Kalim, why would we have thought that a Ba'al-Mum may eat only Kodshei Kodshim?
2. ... Kodshei Kodshim, why might we have thought that a Ba'al-Mum may eat only Kodshim Kalim?

(d) How do we know that the Chazeh ve'Shok of Shelamim is Kodshei Kodshim?

(a) How do we attempt to ask from this Beraisa on Rav? How do we initially interpret the Zar, in the statement 'she'Harei Hutru la'Zar ve'Lahen'?

(b) How does Rav Sheishes interpret 'Zar', to refute the Kashya on Rav?

(c) Bearing in mind that Bamah refers to Bamah Ketanah, why is Rav Sheishes' answer not unanimous?

(d) Why does the answer depend on the Minchah? Why could they not bring other Kodshei Kodshim on a Bamas Yachid?

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