Previous daf

1) Seeing as we have a principle that a story in a Mishnah always comes to illustrate (and not to disprove), how do we reconcile Rebbi in our Mishnah, who instructed his servant Tavi, to roast a Pesach on a grill, in spite of the previous Tana, who forbade this?

2)

(a) We learnt above (26b) that, according to Rebbi, if one used an oven that had been heated with Orlah peels (which were still aflame), to bake bread, the bread is forbidden (because 'Yesh Sh'vach Eitzim be'Pas'). What will be the Din if the Orlah-peels were removed from the oven?

(b) What do we deduce from the fact that the Torah writes "Tz'li Esh" twice?
How does this appear to contradict the ruling in a.?

(c) The Gemara gives two answers to this Kashya: 1. That we actually learn from there that this is not called 'Tz'li-Eish'.
What is the second answer?

(a) What is the difference whether one contracts Tzara'as on the location of a boil or of a burn?

(b) What do we learn from the extra word "Michvah" (with regard to Tzara'as on the place of a burn or a boil)?

(c) What is now the Kashya on Rebbi, who permits cutting the Pesach and placing it on coals to roast?

(d) How does the Gemara reconcile Rebbi with the Beraisa of 'Michvah')?

(a) If heated metal is not called fire, how do we explain the fact that a Bas Kohen was burnt by hot lead being poured down her throat, when the Torah writes in Emor "ba'Eish Tisaref"?

(b) Then certainly real fire should be eligible for Sereifas Bas Kohen. Why then, do we not surround her with branches and set fire to them?

(c) And what do we learn in this regard, from the Pasuk in Kedoshim "ve'Ahavta le'Rei'acha Kamocha"?

(d) Why can we not preclude killing the Bas Kohen by kindling branches, from this last Derashah - without the Gezeirah Shavah of "Sereifah" "Sereifah" from the sons of Aharon?

6)

(a) Having just concluded that "ba'Eish *Tisaref*" comes to include heat that is not direct fire, how do we explain the Beraisa, which confines the burning of the Parim ha'Nisrafim (where the Torah writes in Vayikra, "ve'Saraf Oso Al Eitzim ba'Eish") to burning specifically in *fire*?

(b) But surely there too, the Torah adds "Al Shefech ha'Deshen *Yisaref*" (at the end - just as it does by Sereifas Bas Kohen)?

7)

(a) What are ...

1. ... Omemos?
2. ... Locheshos?
3. ... Shalheves?

(b) What is the problem with the Beraisa, which speaking about the Kohen Gadol taking "Gachalei Esh" for the Mitzvah of Ketores on Yom Kipur, explains that the Torah needs to write "Eish" to preclude from the need to take Omemos (as implied by "Gachalei"), and "Gachalei" to preclude from Shalheves, as implied by "Eish"?

(c) And what is the Kashya on Rebbi, who maintains that coal is also called "Eish" from the Beraisa which, even after Rav Sheshes' amends the Beraisa, still uses the word "Gachalei" to preclude the need to take a Shalheves, which is included in "Eish"?

(d) According to Abaye's final explanation, what does the word "Eish" incorporate, and what do we then learn from "Gachalei"?

(a) The Beraisa learns that "Eish" incorporates a flame.
How is it possible to transport a flame?

(b) What is wrong with this contention? Why would we not require "Gachalei" to preclude this?

(c) So why do we need "Gachalei"? What would we think that "Eish" includes, and how do we preclude it from "*ve'Lakach* Me'lo ha'Machtah *Gachalei* Esh me'Al ha'Mizbei'ach"?

10)

(a) What must one do if ...

1. ... the flesh of the Pesach touched the earthenware oven whilst it was roasting?
2. ... some gravy from the Pesach splashed on to the hot wall of the oven and back on to the Pesach? Why is this Din stricter than the previous one?
3. ... some gravy dripped from the Pesach on to flour?

(b) What does one do if someone smeared Terumah oil on to ...

1. ... a raw Pesach belonging to Yisraelim?
2. ... a roasted Pesach?

(c) Why can one not redeem a Pesach that was smeared with Ma'ser Sheini oil?