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1)

(a) The Beraisa discusses the problem with inspecting Miriam's Tzara'as.
What reason does the Tana give to explain why ...

1. ... Moshe could not do so?
2. ... Aharon was unable to?

(b) So how was the problem finally solved?

(c) How does Rav Nachman bar Yitzchak reconcile Rav (who considers Moshe a Kohen Gadol) with this Beraisa?

(a) Who was Elisheva?

(b) If her brother-in-law was the king, her husband, the Kohen Gadol and her brother, prince of Yehudah, which other two privileges did she enjoy?

(c) To when does this refer?

(d) How do we refute the Kashya on Rav based on the inference 'Melech In, Kohen Gadol, Lo'?

(a) What does Rebbi Yehoshua ben Korchah in a Beraisa comment on the Pasuk in Sh'mos "Va'yichar Af Hashem be'Mosheh?

(b) What for example, do we find after "Va'yichar Af Ya'akov be'Rachel"?

(c) How does Rebbi Shimon bar Yochai counter that, based on the Pasuk there "ha'Lo Aharon Achicha ha'Levi ... "?

(a) According to the Chachamim, Moshe only served as a Kohen during the Shiv'as Yemei ha'Milu'im. What does Yesh Omrim say, based on the Pasuk in Divrei Hayamim "u'Moshe Ish ha'Elokim, Banav Yikar'u al Sheivet ha'Levi"?

(b) Why did Yesh Omrim then find it necessary to add the Pasuk in Tehilim "Moshe ve'Aharon be'Chohanav", to prove that Moshe remained a Kohen?

(c) How does Resh Lakish reconcile the Pasuk in Bo "Va'yeitzei me'Im Paroh be'Chari Af", with what we said earlier that every 'Charon Af' in the Torah has repercussions?

(a) According to Resh Lakish, when Hashem instructed Moshe to meet Paroh by the banks of the Nile, He told him to speak to him with the respect that a king deserves.
What does Rebbi Yochanan say?

(b) How do we reconcile this with Resh Lakish's previous statement, where slapping a king's face is hardly conducive with treating him with respect?

(c) How does Rebbi Yanai extrapolate from the Pasuk in Bo "Ve'yardu Chol Avadecha Eileh Eilai" that one should treat a king with awe?

(d) Rebbi Yochanan learns it from Eliyahu Hanavi.
What did Eliyahu do in honour of Achav?

(a) What did Ula comment on the Pasuk in Sh'mos "Va'yomer Al Tikrav Halom"?
What connotations does "Halom" have?

(b) And he proves this from the Pasuk in Shmuel "Mi Anochi ... Ki Heveisani ad Halom".
Who said that?

(c) How does Rabah bar Ula amend Ula's statement, to reconcile it with Rebbi Yishmael, who says that Elisheva's brother-in-law was the king (as we quoted earlier)?

(d) What problem do we have Rabah bar Ula's answer, from Shaul Hamelech?

(a) One answer is that he did have a son who ruled after him. What was his name?

(b) A second answer is based on a statement by Rebbi Elazar Amar Rebbi Chanina.
What did he say about greatness that Hashem bestows upon a person?

(c) At first, this seems to make even worse, since we are now faced with two things that did not come true.
Which two things?

(d) So what happened to Shaul? Why did he lose them both?

(a) The Beraisa discusses Ba'alei-Mumin.
What does the Tana learn from the Pasuk in Tzav ...

1. ... "Lechem Elokav mi'Kodesh ha'Kodashim Yocheil"?
2. ... "Kol Zachar bi'Venei Aharon Yochlenah" (in connection with the Korban Minchah)?
3. ... "Kol Zachar" (in connection with the Korban Chatas)?

(b) Initially, the Tana explains the third "Kol Zachar" (in connection with the Korban Asham) to include a temporary blemish.
What problem do we have with that?

(c) Rav Sheishes therefore, inverts them, learning a Ba'al-Mum O'ver from the first "Kol Zachar" and a Ba'al-Mum Kavu'a, from the second.
What does Rav Ashi say?

(d) What is his source for that?

9)

(a) Our Mishnah states 'Kol she'Eino Ra'uy la'Avodah, Eino Cholek be'Basar'.
What problem do we have with ...

1. ... this, from a Kohen Ba'al-Mum?
2. ... the inference 'Ha Ra'uy, Cholek', from a Tamei Kohen?

(b) How do we try to amend the Mishnah, to answer both Kashyos?

(c) What problem does that then create from a Katan?

(d) So we reinstate our Mishnah to its original wording and.
On what grounds do we dismiss the Kashya from the inference outright?

(e) How do we then refute the initial Kashya from Ba'al-Mum?

(a) What do we infer from our Mishnah 'Afilu Tamei be'Sha'as Zerikas Damim ve'Tahor be'Sha'as Hekter Chalavim, Eino Cholek'?

(b) And we establish our Mishnah not like Aba Shaul.
What does Aba Shaul learn from the Pasuk "ha'Makriv es Dam ha'Shelamim ve'es ha'Cheilev ( Lo Sih'yeh Shok ha'Yamin le'Manah)"?

(c) What do the Rabbanan then learn from ...

1. ... "ha'Makriv es Dam ha'Shelamim"?
2. ... "ve'es ha'Cheilev"?

(d) Rav Ashi asks what the Din will be if, according to Aba Shaul, the Kohen became Tamei between the Zerikah and the Hekter Chalavim (at night-time).
What is the ...

1. ... case?
2. ... She'eilah? Why might the Kohen not receive a portion, even though he was Tahor during both the Zerikah and the Hekter Chalavim?

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

(a) What did Rav learn from Rebbi Alazar b'Rebbi Shimon concerning a T'vul-Yom who asked a fellow Kohen from the same Mishmar to save him a portion of a Minchas Yisrael to eat after nightfall? What is the Tahor Kohen's initial response?

(b) How did he learn it from a 'Kal-va'Chomer' from a Chatas Yisrael?

(c) How would the Kohen T'vul Yom counter that argument? On what grounds can one not learn a Minchah from a Chatas?

(d) What do we finally learn from the Pasuk "la'Kohen ha'Makriv Osah Lo Sih'yeh"

(a) And what does the Tahor Kohen reply, when the T'vul-Yom asks him to save him ...

1. ... a portion of a Yisrael's Chatas, and how does he counter this?
2. ... a portion of Chazeh va'Shok, and how does he counter that?

(b) What do we finally learn from the Pasuk ...

1. ... "ha'Kohen ha'Mechatei Osah Yochlenah"?
2. ... "la'Kohen ha'Zorek es Dam ha'Shelamim Lo Yih'yeh"?

(a) Who is the loser in each of above cases?

(b) What did Rava mean when he said ...

1. ... quoting Rebbi Elazar b'Rebbi Shimon 'be'Veis ha'Kisei Dantah'?
2. ... in conclusion "Yatza T'vul-Yom ... *Onan mi'Yemino u'Mechusar Kipurim mi'Semolo"?

(c) According to Rav Acha'i, what ought Rebbi Elazar b'Rebbi Shimon to have added to his list? On what grounds might the T'vul-Yom have claimed a portion of Bechor, and what might the Tahor Kohen have answered him?

(d) And how would we refute the T'vul-Yom's claim to it, from the Pasuk in Korach "es Damam Tizrok al ha'Mizbe'ach ... u'Vesaram Tih'yeh Lach"?

(a) How do we counter Rav Acha'i's Kashya? Why did Rebbi Elazar b'Rebbi Shimon omit Bechor?

(b) What did Rabah bar bar Chanah Amar Rebbi Yochanan say about speaking or even thinking words of Torah in the bathroom?

(c) Then how do we justify Rebbi Elazar b'Rebbi Shimon having done so?

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