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1)

(a) Both an Onan and a Mechusar Kipurim require Tevilah before they are permitted to eat Kodshim.
What is the source for this?

(b) Why is an Onan permitted to eat his Pesach (on the following night), but not other Kodshim that he may have brought that day?

(c) Someone who receives news of the death of one of his relations (who died some time earlier), as well as someone who collects the bones of his parents to bury in the family grave-yard, must also Tovel and eat the Pesach.
What status do these have as regards Aveilus?

(d) According to Beis Shamai, a convert too, Tovels immediately, and eats his Pesach the following night.
What do Beis Hillel say?

(a) How can our Tana permit someone who collects his parents' bones to eat the Pesach that night? Why does he not require sprinkling with the ashes of the Parah Adumah on the third and seventh day?

(b) Rebbi Yochanan explains that, even according to Beis Hillel, the Din of Arel in our Mishnah is confined to a *non-Jewish* Arel (i.e. a convert); a *Jewish* Arel who circumcises is permitted to Tovel immediately, and may then eat the Pesach the following night.
Why is the Din of a convert more stringent than that of a Jew?

(a) Chazal were strict and did not waive their prohibition even in the face of Kares - by Arel (in our Mishnah), Haza'ah and Izmal.
What do the latter two mean?

(b) They did however, waive their prohibition by Onan (in our Mishnah), Metzora and Beis ha'Peras.
What is the case of Metzora? 

(c) What is the significance of the 'Chatzer ha'Chadashah' mentioned in connection with Yehoshafat?

(a) With regard to Beis ha'Peras, the Tana in Chagigah tells us that Beis Hillel and Shamai agree that one may search on behalf of people on their way to bring the Pesach, but not on behalf of Kohanim who are on their way to eat Terumah.
What does 'search' mean? What are they searching for, why are they searching for it, and what do they do when they finally find it?

(b) Why are we not concerned about Tum'as Ohel whilst he is walking through the field?

(c) What distance from the spot where the grave was plowed up must be considered a Beis ha'Peras?

(d) One may not examine a Beis ha'Peras for a Kohen who wants to eat Terumah.
What must he do to get to his Terumah?

6)

(a) Is there any individual who did not bring the Pesach Rishon who does not bring the Pesach Sheini?

(b) Seeing as everyone is Chayav to bring the Pesach Sheini (even Meizid), why does the Torah specifically mention O'nes?

(c) What is termed a Derech Rechokah?

(d) According to Rav Sheshes, if someone who is far from Yerushalayim sends a Sheliach to bring the Pesach on his behalf, he is not Yotze (just like someone who is Tamei) and is obligated to bring the Pesach Sheini.
What does Rav Nachman say?

(a) How does Rav Nachman prove his point from our Mishnah, which states 'Mi she'Hayah Tamei O be'Derech Rechokah *ve'Lo Asah* es ha'Rishon, Ya'aseh es ha'Sheini'?

(b) Rav Sheshes counters with the Lashon of the Mishnah in the Seifa, which states 'Shagag O Ne'enas, *ve'Lo Asah es ha'Rishon*, Ya'aseh es ha'Sheini'. How does Rav Sheshes explain the Lashon 've'Lo Asah es ha'Rishon' in the Reisha and in the Seifa respectively?

(a) Rav Ashi substantiates Rav Sheshes' explanation from the fact that the Tana adds in the Seifa 've'Eilu Chayavin be'Hikares'.
What does he prove from there?

(b) How does Rav Nachman refute Rav Ashi's proof?

(c) According to Rav Nachman, why does the Tana say 'Chayavin' in the Seifa, seeing as, in his opinion, it only refers to Meizid?

(d) What proof does Rashi bring for Rav Nachman from the Tana's Kashya 'Lamah Ne'emar Derech Rechokah'?