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1)

(a) If, as Rabah bar bar Chanah Amar Rebbi Yochanan explained, the Kohanim who ate the goat raw were Alexandri'im, why does the Tana refer to them as Bavli'im?

(b) And we support this with Rebbi Yossi in a Beraisa.
What did Rebbi Yehudah mean when he acknowledged Rebbi Yossi's statement with the words 'Tanu'ach Da'atcha she'Hinachta Da'ati'?

(a) Our Mishnah renders Pasul the Avodah, in a case where they arranged the Bazichin only on Motza'ei Shabbos (even if the Lechem ha'Panim were in place already on Shabbos), if the Kohen then burned the Bazichin on the following Shabbos.
Why is that?

(b) The Tana adds that Pigul, Nosar and Tamei will not apply in this case. What does he mean by 'Pigul'? What is the case?

(c) Why is Pigul not applicable?

(d) Why is the Lechem not subject to ...

1. ... Nosar?
2. ... Tumah (i.e. Kareis for eating it be'Tum'as ha'Guf)?

(a) What should the Kohanim then do for the Avodas ha'Bazichin and the Lechem ha'Panim to be Kasher?

(b) When does the Lechem ha'Panim become Pasul be'Linah?

(a) The Mishnah in Tamid discusses the time of the Shechitas ha'Tamid.
What is the significance of the word 'Barkai'? Who said it, and where would he have been standing?

(b) Matisya ben Shmuel (the Memuneh [officer] in his time) would ask whether the first rays of the sun had reached as far as Chevron.
When did he ask this? Why did he do that?

(c) Why was this entire ceremony necessary? What happened once to spark it off?

(d) They then sent the Kohen Gadol to Tovel a second time, as the Sugya explains in Yoma.
Based on the K'lal in the Beis-Hamikdash, who needed to Tovel and who needed to perform only Kidush Yadayim ve'Raglayim?

(a) The father of Rebbi Avin cited a Beraisa.
What does the Tana there say about an Olas ha'Of on which a Kohen performed Melikah or a Minchah on which he performed Kemitzah at night time?

(b) Olas ha'Of presents no problem, because once it is Shechted, there is nothing that can be done to bring it back to life.
What problem do we have with the Beraisa's second Halachah regarding the Minchah?

(c) How did Rebbi Avin's father, who asked the Kashya, answer it? What principle can we learn from the Beraisa regarding K'lei Shareis?

(a) We query Avuhah de'Rebbi Avin's answer however, from a Beraisa. What does the Tana say about whatever is brought ...

1. ... by day?
2. ... by night?

(b) Which Kodshim can be sacrificed by night?

(c) We can extrapolate from the Beraisa's first statement that 'ba'Yom In, ba'Laylah Lo' (a Kashya on Avuhah de'Rebbi Avin's answer).
How do we reconcile them?

(d) What does Rebbi Zeira still ask on him from the Seifa of our Mishnah, which permits leaving the Lechem ha'Panim and the Bazichin that were placed on the Shulchan after Shabbos until two Shabbasos time?

(a) Rabah liked Rebbi Zeira's Kashya. Yet Rebbi Avin's father cited a Beraisa (which cannot just be dismissed). So how does Rabah explain why, on the one hand, the Kometz is Pasul (prematurely), whereas on the other hand, the Lechem ha'Panim are not?

(b) This answer is not fully satisfactory however, since there is still reason to believe that the Lechem ha'Panim ought to become sanctified.
When is that?

(c) How does Ravina establish the Mishnah, to reconcile it with Avuhah de'Rebbi Avin?

(d) Mar Zutra (or Rav Ashi) disagrees. Why, according to him, can the loaves not become Pasul, even if they are not removed before dusk of Erev Shabbos?

8)

(a) Our Mishnah discusses the times when the Sh'tei ha'Lechem and the Lechem ha'Panim could be baked and subsequently eaten.
According to the Tana Kama, when were the Sh'tei ha'Lechem eaten on ...

1. ... the second day (after they were baked)?
2. ... the third day?

(b) And when were the Lechem ha'Panim eaten on ...

1. ... the ninth day (after they were baked)?
2. ... the tenth day?
3. ... the eleventh day?

(c) Which principle governs these Halachos?

(d) Raban Shimon ben Gamliel partially disagrees with the Tana Kama.
What does he say?

(a) The Sugya in Beitzah cites a Machlokes whether or not, Nedarim and Nedavos may be brought on Yom-Tov.
What are the two possible ways of explaining the opinion that holds that they may not?

(b) Assuming that it is the Rabbanan who issued a decree forbidding it, what would be the reason for such a decree?

(c) How does Ravina prove from our Mishnah that it cannot be de'Rabbanan?

10)

(a) According to our Mishnah, when are Menachos and Nesachim which became Tamei, subject to Pidyon (redemption), and when are they not?

(b) What is the reason for this? What is the difference between their status before Kidush K'li and afterwards?

(c) What does the Tana say about Ofos, Eitzim, Levonah and K'lei Shareis?

(d) What reason does he give for the latter ruling?

(a) Shmuel remarks that 'she'Nitme'u' in the Reisha (with regard to Menachos and Nesachim is 'La'av Davka').
Why does he say that?

(b) Then why does the Tana say 'mi'she'Nitme'u'?

(a) On what grounds do we query this explanation?

(b) What do we answer? What is the Chidush of the Seifa?

(c) Then on what grounds do we reject that?

(d) How does this apply to an animal of Hekdesh? Which K'li Shareis sanctifies it after it has become blemished?

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