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1)

(a) How does one place the Eimurim and the Chazeh ve'Shok of a Shelamim when performing Tenufah?

(b) Where does the Lechem go, when there is Lechem that requires Tenufah?

(c) Where does Rav Papa find Lechem that required Tenufah together with the Chalavim?

(a) What do we learn from the Pasuk in Tzav "Shok ha'Terumah va'Chazeh ha'Tenufah al Ishei ha'Chalavim Yevi'enu"?

(b) How do we reconcile this with the Pasuk there "es ha'Cheilev al ha'Chazeh Yevi'enu"?

(c) And how do we reconcile what we just learned with the Pasuk there "Va'yasimu es ha'Chalavim al ha'Chazos"?

(d) What is the point in involving so many Kohanim in the Avodah?

(a) What problem does the Beraisa have with the two Pesukim in Emor (in connection with the Sh'tei Chevasim on Shavu'os) "Ve'heinif ha'Kohen Osam al Lechem ha'Bikurim" and "al Sh'nei Chevasim"?

(b) What is the Tana Kama's conclusion?

(c) According to Rebbi Yossi ben ha'Meshulam, the first Pasuk sets the Halachah, and "al Sh'nei Chevasim" comes to preclude 'Shiv'ah'.
What does he mean? What does he preclude them from?

(d) Chanina ben Chachinai interprets both Pesukim literally.
How is this possible?

(a) What objection did Rebbi raise to Chanina ben Chachinai's interpretation?

(b) According to Rebbi therefore, they placed the Lechem beside the Kevasim. What problem do we have with this?

(c) Rav Chisda explained to Rav Hamnuna (or vice-versa) that Rebbi follows his own reasoning.
How does Rebbi explain the Pasuk in Emor "Ve'nasata al ha'Ma'areches Levonah Zakah"?

(d) How does he prove that from the Pasuk in Pikudei "Ve'sakosa al ha'Aron es ha'Paroches"?

(a) If, as Rebbi Chiya bar Aba explains, the Tenufah in all four directions is in order to pay homage to the One who owns all four directions, what is the purpose of the Tenufah up and down?

(b) How did Rebbi Yossi bar Chanina explain it?

(c) What observation did Rebbi Yossi bar Rav Avin make regarding the power of Sheyarei Mitzvah (which is what Tenufah is)?

(a) Rabah declares that the same pertains to the shaking of the Lulav.
What did Rav Acha used to say when shaking his Lulav in this way?

(b) What objection do we raise to that

(a) Regarding Zivchei Shalmei Tzibur, Rebbi in a Beraisa requires Tenufah whole.
What do the Chachamim say?

(b) On which point do they both agree?

(c) What is their source for the basic Halachah of Tenufah by Zivchei Shalmei Tzibur?

(d) Then how does Rav Chisda (or Rav Hamnuna) explain the Machlokes?

(e) So on what basis does Rebbi learn that they are waved whole?

8)

(a) According to Rav Papa, both Tana'im hold 'Don Miynah u'Miynah'.
Why does he then rule that the whole animal is waved? In what way are the lambs of the Zivchei Shalmei Tzibur comparable to the Chazeh ve'Shok of the Zivchei Shalmei Yachid?

(b) Ravina ascribes the Rabbanan's ruling to the plural form of "mi'Zivchei *Shalmeihem*" (written by the Shalmei Yachid), which incorporates Zivchei Shalmei Tzibur in the Din of Chazeh va'Shok.
What do the Rabbanan otherwise hold as regards 'Don Miynah ... '?

(a) "Osam" (written in connection with Zivchei Shalmei Tzibur) precludes Shalmei Yachid from Tenufah me'Chayim.
Why do we need a Pasuk for that?
How would we otherwise Darshen a 'Kal va'Chomer' from Zivchei Shalmei Tzibur that they would?

(b) We then suggest that Zivchei Shalmei Tzibur ought to require Semichah, 'Kal va'Chomer' from Shalmei Yachid.
Which 'Kal va'Chomer'?

(c) And we refute this 'Kal va'Chomer' on the basis of a 'Halachah le'Moshe mi'Sinai' that there are only two Korbenos Tzibur that require Semichah (and no more).
Which two?

(a) And which 'Kal va'Chomer' do we finally Darshen from Shalmei Yachid that would require Tenufah Shachut by Asham Metzora?

(b) What do we therefore Darshen from "es he'Chazeh Lehanif *Oso*"? In which connection is this written?

1. ... five people who bring their Korban at the same time?
2. ... the Korban of a woman?
3. ... a Korban sent in by someone overseas?

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