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1)
(a) What does the Beraisa say about the Lechem, in a case where the Kevasim were Shechted ...
1. ... li'Sheman and their blood sprinkled li'Shemo?
2. ... she'Lo li'Sheman and their blood sprinkled she'Lo li'Shemo?
(b) According to Rebbi, if they were Shechted li'Sheman, but the blood sprinkled she'Lo li'Shemo, the Lechem is 'Kadosh ve'Eino Kadosh'. What does Rebbi Elazar b'Rebbi Shimon say?
(c) They argue over the Pasuk in Naso (in connection with the Eil Nazir) "ve'es ha'Ayil Ya'aseh Zevach Shelamim la'Hashem al Sal ha'Matzos". If Rebbi learns from "Zevach" that the Shechitah alone sanctifies the Lechem, what does Rebbi Elazar b'Rebbi Shimon learn from there?

2)
(a) Bearing in mind that the Torah does write "Ya'aseh", on what grounds does Rebbi disagree with Rebbi Elazar b'Rebbi Shimon? ?
(b) Rebbi Elazar b'Rebbi disagrees with Rebbi, because he Darshens "Zevach" like Rebbi Yochanan. How does Rebbi Yochanan explain the insertion of "Zevach" in this Pasuk?
(c) To whom was Rebbi Yochanan referring, when he opened his statement with the words 'ha'Kol Modim'?

3)
(a) Abaye, explaining 'Kadosh ve'Eino Kadosh' of Rebbi in our Mishnah (in the case where the Shechitah was performed li'Sheman but not the Zerikah) explains 'Kadosh ve'Eino Nigmar'. What does Rava say?
(b) The ramifications of their Machlokes are where the owner redeemed the Lechem. What do we initially think Abaye and Rava respectively, hold?
(c) How will Rava then reconcile this ruling with the ruling later that the Lechem cannot be redeemed?
(d) And how will Rava explain the Machlokes between Rebbi and Rebbi El'azar b'Rebbi Shimon?

4)
(a) What problem do we now have with Abaye?
(b) How do we resolve the problem? If there is no difference between Rebbi and Rebbi Elazar b'Rebbi Shimon vis-a-vis Pidyon, in which regard are they arguing?
(c) What are the practical ramifications of this Machlokes?

5)
(a) We reject this text however, since Rava's opinion is flawed. Why is it not possible to say, according to Rava (who holds 'Kadosh ve'Eino Nitar'), 'Tafis Pidyono'?
(b) What is then the correct version of their Machlokes?
(c) On what grounds, according to Abaye (and according to Rava's interpretation of Rebbi Elazar b'Rebbi Shimon), can the Kevasim still be redeemed?

6)
(a) According to Abaye, both Rebbi and Rebbi Elazar b'Rebbi Shimon now agree that the Kevasim can be redeemed, as we just explained. What is then their Machlokes regarding Yotzei?
(b) What are the ramifications of this Machlokes?
(c) Rav Shmuel bar Rav Yitzchak asked Rebbi Chiya bar Aba whether, if the Kivsei Atzeres were Shechted li'Sheman, but their blood was sprinkled she'Lo li'Sheman, the Kohanim are permitted to eat the Sh'tei ha'Lechem. What is strange about this She'eilah?

7)
(a) We establish Rav Shmuel bar Rav Yitzchak's She'eilah like a Beraisa that a Beraisa expert cited to the father of Rebbi Yirmiyah bar Aba 'Sh'tei ha'Lechem she'Yatz'u bein Shechitah li'Zerikah, ve'Zarak Daman shel Kevasim Chutz li'Zemanan, Rebbi Eliezer Omer, Ein ba'Lechem Mishum Pigul'. What does Rebbi Akiva say?
(b) Rav Sheishes equates this Machlokes with the opinions by the same Tana'im with regard to whether or not, Zerikah Mo'eles le'Yotzei'. How does the fact that Rebbi Eliezer holds 'Ein Zerikah Mo'eles le'Yotzei' explain his opinion in the previous Beraisa?
(c) Conversely, Rebbi Akiva's ruling 'Yesh ba'Lechem Mishum Pigul' is linked to the fact that he holds 'Zerikah Mo'eles le'Yotzei'. Seeing as Pigul does not normally take effect when there is another P'sul, what is the basis for this lenient ruling? What makes Yotzei different than other Pesulim?
(d) Just as Rebbi Eliezer and Rebbi Akiva argue over Pigul, they also argue over Nosar and Tamei, as we learned in the Mishnah in Me'ilah (in connection with Eimurei Kodshim Kalim). What is the fourth Din over which they argue?

8)
(a) So we establish Rav Shmuel bar Rav Yitzchak's She'eilah according to Rebbi Akiva. Why do we think that Zerikah she'Lo Lishmo might ...
1. ... permit the Lechem to be eaten?
2. ... not permit the Lechem to be eaten?
(b) Rav Papa asks from where we know that Rebbi Eliezer and Rebbi Akiva argue over whether 'Zerikah Mo'eles le'Yotzei' (in which case the Lechem is still outside). Perhaps they are speaking when they already brought it back inside. What will they then hold in a case where the Lechem is still outside?
(c) But if Rebbi Akiva holds 'Zerikah Mo'eles le'Yotzei' regarding the Kevasim, why should the Lechem be different?
(d) Why then, does Rebbi Akiva hold 'Yesh ba'Lechem Mishum Pigul'? Like which other Tana does he hold?

9)
(a) We query this however, from a statement of Rebbi Gidal Amar Rav. What did Rav Gidal say about Zerikas Pigul ...
1. ... creating a Din of Me'ilah regarding Eimurei Kodshim Kalim (which are still Mamon Ba'alim)?
2. ... taking out from the Din Me'ilah regarding Basar Kodshei Kodshim (which is still Mamon Gavohah)?
(b) How does this pose a Kashya on establishing Rebbi Akiva like Rebbi Elazar b'Rebbi Shimon?
(c) Why would that not be a problem if we were to establish him like Rebbi?
(d) How do we refute the Kashya?

10)
(a) What did Rebbi Yirmiyah ask Rebbi Zeira regarding a case where the Sh'tei ha'Lechem got lost after the Kivsei Atzeres have been Shechted li'Sheman?
(b) Why can they not perform Zerikah li'Shemo?
(c) Rebbi Zeira replied in the negative. Why?
(d) Why is there no proof to the contrary from ...
1. ... the Korban Pesach before mid-day, which is Kasher she'Lo li'Shemo as a Shelamim, but not li'Shemo as a Pesach?
2. ... the Korban Pesach after its time, which is also Kasher she'Lo li'Shemo as a Shelamim (even though it has been rejected), but not li'Shemo as a Pesach?
3. ... the Korban Todah, where the Lechem became broken after the Zevach has been Shechted (as we learned earlier)?

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