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1)

(a) The Beraisa validates an Asham Metzora that was Shechted she'Lo li'Shemo, or whose blood was not placed on the thumb or big toe of the Metzora.
Is it necessary to bring ...

1. ... Nesachim?
2. ... another Asham?

(b) Why is this a Tiyuvta on Rav?

(c) Resh Lakish disagrees with the first statement of Rav.
What does he say about ...

1. ... a Minchas ha'Omer whose Kemitzah was taken she'Lo li'Shemah?
2. ... the Shirayim of such a Minchas ha'Omer? Why is that?

(a) What do we learn from the Pasuk in Yechezkel (in connection with the Nesachim) "mi'Mashkeh Yisrael"?

(b) That being the case, what reason does Rav Ada bar Ahavah give to permit bringing the Pasul Minchas ha'Omer, even though it is still Asur to a Hedyot?

(c) Rav Ada b'rei de'Rav Yitzchak queries this from a Beraisa, which discusses the special Halachos that pertain to Ofos and not to Menachos, and vice-versa.
Which of the two can be brought by two partners and by Mechusrei Kaparah?

(d) What third advantage do Ofos enjoy over Menachos?

(a) Menachos, on the other hand, require K'li, Tenufah and Hagashah.
What fourth special Halachah pertains to them?

(b) What Kashya does Rav Ada b'rei de'Rav Yitzchak ask on Rav Ada bar Ahavah from this Beraisa?

(c) How do we resolve the problem? Why is bringing the Minchas ha'Omer even though it is still Asur to a Hedyot, not considered an Isur?

(a) The Kohen would place blood of the Asham and oil on the thumb and big toe of the Metzora, and to sprinkle oil towards the Kodesh seven times.
What was the order of priority?

(b) What did he have to do if he inadvertently placed the oil before ...

1. ... the blood?
2. ... sprinkling it?

(c) Why does this pose a Kashya on Rav Ada bar Ahavah?

(d) What does Rav Papa answer? What does he learn from the Pasuk "Zos *Tih'yeh* Toras ha'Metzora ... "?

(a) The Asham of the Metzora precedes his Chatas.
According to the Beraisa, what happens to a Chatas which the Kohen Shechted before the Asham?
What does 'Te'ubar Tzuraso' mean?

(b) What does this ruling preclude? What other solution might we have offered?

(c) What does Rav Papa ask from this Beraisa on Rav Ada bar Ahavah?

(d) But did Rav Papa himself not just explain how Metzora is different (because the Torah writes 'Havayah')? Why did he not consider that answer appropriate here Chatas)?

(a) According to Rav Papa therefore, based on the Beraisa, what are we forced to hold regarding 'Mechusar Z'man le'Bo ba'Yom'?

(b) And Resh Lakish permits the Kometz of the Pasul Minchas ha'Omer to be burned on the Mizbe'ach, based on a ruling of Rebbi Yochanan and himself. What did Rebbi Yochanan and Resh Lakish say about what it is that permits Chadash?

(c) From which Pasuk in Emor do they learn it?

(d) And how do they reconcile this with the Pasuk "ad Havi'achem es Omer ha'Tenufah"?

7)

(a) Did Resh Lakish actually make the previous statement?

(b) What does the Mishnah in 'Rebbi Yishmael' say about bringing Menachos, Bikurim or Minchos Beheimah (i.e. Minchos Nesachim) before having brought ...

1. ... the Omer (on the sixteenth of Nisan)?
2. ... the Sh'tei ha'Lechem (on Shavu'os)?

(c) What did Rebbi Yitzchak Amar Resh Lakish comment on this? How did he qualify the former ruling?

(d) What do we see from here?

(a) Rava disagrees even with Resh Lakish. What does *he* say about a Minchas ha'Omer whose Kemitzah was taken she'Lo li'Shemah?

(b) What is his reason for this? What makes the Minchas ha'Omer unfit for Avodah'?

(c) Rava also extends this rule to someone who is eligible to serve, and in a location that is eligible.
What is meant by ...

1. ... someone who is not eligible?
2. ... a location that is not eligible?

(a) What does the Beraisa learn from the second "min ha'Bakar" (in the Pasuk in Vayikra)? What does this come to preclude?

(b) We try to refute the need for such a D'rashah, by means of a 'Kal-va'Chomer from Ba'al-Mum.
Which 'Kal-va'Chomer'?

(c) We ask on this however, from Cheilev and Dam, which are forbidden to a Hedyot, but permitted to Gavohah.
On what grounds do we refute this Pircha?

(d) So we try again to refute the 'Kal va'Chomer', by citing Melikah which is completely Asur, yet it is forbidden to a Hedyot but permitted to Gavohah.
How do we counter this?

(a) So we make a further attempt at reinstating the need for a Pasuk to forbid bringing a T'reifah as a Korban.
What do we try to learn from the Minchas ha'Omer?

(b) How do we refute the counter-argument that Minchas ha'Omer is different since ...

1. ... it permits Chadash?
2. ... even in the Sh'mitah, it permits Sefichin (the seeds that grow wild)?

(c) Rav Acha bar Rava told Rav Ashi however, that even according to Rebbi Akiva, the Minchas ha'Omer permits Chadash even in the Sh'mitah. How is that possible?

(d) And what's more, he added, even according to those who hold that Chadash in Chutz la'Aretz, is to begin with, only de'Rabbanan, the Minchas ha'Omer has the distinction of permitting the La'av within it.
What did he mean by that?

(a) What did Rav Acha from Difti say to Ravina, querying Rav Acha bar Rava's final argument, from T'reifah itself?

(b) So how do we finally refute the Kashya from Minchas ha'Omer on T'reifah?
What distinction does the former possess over the latter?

(c) Resh Lakish tries to learn T'reifah from *Mefatem ha'Ketores*, which is forbidden to a Hedyot, but permitted to Gavohah.
What problem do we have with Resh Lakish's initial text?

(d) After amending it to 'Pitum ha'Ketores', how do we refute the proof from there? What makes Pitum ha'Ketores different than T'reifah in this regard?

(a) We refute Mar b'rei de'Ravina's proof from Temidin u'Musafin on Shabbos in the same way.
On what grounds do we refute the initial Pircha, that Shabbos is different than T'reifah, in that 'Hutra mi'Chelalah Eitzel Milah'?

(b) And we follow exactly the same pattern with regard to Rav Ada bar Aba's proof from Kil'ayim (Sha'atnez) which is permitted to Gavohah, even though it is forbidden to a Hedyot.
Which of the Bigdei Kehunah entails wearing Kil'ayim?

(c) In which regard do we initially consider Kil'ayim 'Hutrah mi'Chelalah Eitzel Hedyot'?

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