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1)

(a) The two 'Gezeirah-Shavahs' (of Rebbi Yochanan and Rava) both refer to 'Shechutei P'nim' that were taken outside and burned. What does Rav Kahana try and learn from the Pasuk "va'Aleihem Tomar" (the opening words of Ha'ala'as Chutz)?

(b) How does Rabah refute this explanation, based on the spelling of the word "va'Aleihem"?

(c) So we cite Tana de'Bei Yishmael, who learns it from "va'Aleihem Tomar" in spite of the spelling.
How does he do that?

(d) Where does Rebbi Yochanan learn it from?

(a) What problem does Rav Bibi bar Abaye have with the fact that there are now two cases of Ha'ala'ah, from the Mishnah in Kerisus, which lists thirty-six Kerisus?

(b) We suggest that perhaps the Tana lists all 'Ha'ala'os' as one.
What precedent do we have for that in Kerisus?

(c) Then why do we not give that answer here?

(a) Later in the Perek, we will learn 'ha'Zorek Miktzas Damim ba'Chutz, Chayav'.
Rebbi Yishmael learns the Chiyuv of 'Zorek ba'Chutz' from the Pasuk in Acharei-Mos "Dam Yechashev" (written in the Parshah of Shechutei Chutz), and Rebbi Akiva, from "O Zevach" (written in connection with Ha'ala'as Chutz, from which Rebbi Yishmael earns 'Lechalek'.
What does that mean?

(b) Rebbi Akiva learns 'Lechalek' from "Lo Yevi'enu", whilst Rebbi Yishmael learns from there 'al ha'Shalem Hu Chayav, ve'Eino Chayav al ha'Chaser'. This might refer to part of a limb, or to part of an animal.
What else might it refer to?

(c) Rebbi Akiva learns that from "La'asos Oso", whereas Rebbi Yishmael uses this as a second Pasuk to exempt him in a case of Chaser.
Why does he need two Pesukim for this?

(d) What does Rebbi Akiva say about Chaser by 'Mukteri P'nim'?

(a) And what does Rebbi Akiva learn from "Dam Yechashev"? What does it come to include in the Din of Shechutei Chutz?

(b) If Rebbi Yishmael learns this from "O Asher Yishchat", what does Rebbi Akiva learn from there?

(c) Why do we need a Pasuk to preclude Melikas Chutz, seeing as the Torah has only mentioned Shechitah?

(d) Rebbi Yishmael learns that from "Zeh ha'Davar".
What does Rebbi Akiva learn from there?

(a) What will be the Din if someone performs the Kemitzah of a Minchah or the Kabalas ha'Dam of a Korban outside the Azarah?

(b) We query why the Mishnah needs to teach us this.
Why could we not learn it from ...

1. ... Shechitah?
2. ... Zerikah?

(c) What do we learn from the fact that the Torah specifically includes 'Zerikas Chutz' in the Chiyuv (as we learned earlier)?

6)

(a) Rebbi Avahu maintains that if someone Shechted and performed Zerikah on a Korban ba'Chutz, he is Chayav one Korban according to Rebbi Yishmael, and two according to Rebbi Akiva.
Why is that?

(b) Abaye disagrees with Rebbi Avahu. What does he learn from the Pasuk in Re'ei "Sham Ta'aleh Olosecha, ve'Sham Ta'aseh"?

(c) By the same token, Rebbi Avahu continues, if he both performed Zerikah and sacrificed the Korban ba'Chutz, he will be Chayav two Korbanos, whereas according to Rebbi Akiva, he will be Chayav only one.
On what grounds does Abaye again dispute Rebbi Avahu's ruling, based on the same Pasuk "Sham Ta'aleh Olosecha, ve'Sham Ta'aseh"?

(d) What did Rebbi Avahu conclude with regard to a case where someone Shechted, performed Zerikah and sacrificed the Korban ba'Chutz?

(e) What does Abaye say to that?

(a) The Beraisa discusses the Pasuk in Acharei-Mos (in connection with Shechutei Chutz).
Why might we have thought that "Asher Yishchat mi'Chutz la'Machaneh" means outside the three Machanos?

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

1. ... "O Eiz Asher Yishchat"?
2. ... "O el mi'Chutz la'Machaneh"?

(c) How do we learn that from there?

(a) According to Ula, someone who Shechts on the roof of the Heichal is Chayav for Shechutei Chutz.
Why is that?

(b) How does Rava query this from the Pasuk "ve'el Pesach Ohel Mo'ed Lo Hevi'o"?

(c) How do we counter Rava's Kashya? What problem do we have with "ba'Machaneh" and "mi'Chutz la'Machaneh", according to him?

(d) If indeed, we include the roof of the Heichal in the Isur from "ba'Machaneh", as the current Kashya suggests, and exclude the south of the Azarah from "mi'Chutz la'Machaneh", what will we learn from "ve'el Pesach Ohel Mo'ed ... ."?

(a) Rav Mari vindicates Rava. "ve'el Pesach Ohel Mo'ed ... ", he explains, comes to preclude someone who Shechts on the roof of the Heichal, "Mi'chutz la'Machaneh" to preclude the south of the Azarah, and "ba'Machaneh" to include where the animal is standing inside the Azarah, but its neck is outside.
What objection do we raise to this explanation?

(b) So how do we amend Rav Mari's words?

(a) According to Rebbi Yochanan, someone who sacrifices a Korban nowadays, is Chayav because of Ha'ala'as Chutz.
What does Resh Lakish say?

(b) What is the basis of their Machlokes?

(c) This seems to be a duplication of a Machlokes Tana'im, we ask.
How does Rebbi Eliezer, in a Mishnah in Iduyos, describe the way they built the Heichal and the Azaros of the second Beis-Hamikdash?

(d) What distinguished the two?

(a) Based on what Rebbi Yehoshua heard, what did they used to do, even though there was no ...

1. ... Beis-Hamikdash?
2. ... hangings around the Azarah?
3. ... wall surrounding Yerushalayim?

(b) What is Rebbi Yehoshua's reason?

(a) What do we initially assume Rebbi Eliezer holds? How does that explain Rebbi Eliezer's statement?

(b) How do we reject this latter assumption? What does Rebbi Eliezer hold regarding 'Kedushah Rishonah'?

(c) Then what was the purpose of the curtains?

(a) According to Rebbi Yochanan, someone who sacrifices ba'Chutz a limb that does not contain a k'Zayis of Basar, but the bone complements the Shi'ur, is Chayav.
Why is that?

(b) What does Resh Lakish say?

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