Previous daf

1)

(a) What problem does the Gemara have with the Mishnah in Ta'anis, which gives the dates of the families who donated wood for the Mizbei'ach annually?

(b) What is the answer? Why did they designate certain dates for specific families to donate the wood?

(c) According to Rebbi Acha, the author of that Mishnah must be Rebbi Yossi of our Mishnah.
Why is that?

(d) Rebbi Yossi (alias Rebbi Asi) quoting Rebbi Ilya, establishes the Mishnah even like the Rabbanan of Rebbi Yossi.
How does he do that?

(a) Rebbi Acha and Rebbi Yossi quoting Rebbi Iyla have a similar dispute regarding a woman who knitted a shirt for her son (i.e. as to who the author of *that* Beraisa is). What does the Tana of that Beraisa say?

(b) In another Beraisa, the Rabbanan of Rebbi Yossi say that, even when the Beis-Hamikdash was no longer standing, the days that were designated to the respective families to donate wood were considered private Yamim-Tovim. Why is this a Kashya on Rebbi Acha (who considers the wood-offering to be no more than Machshirei Korban - according to the Rabbanan of Rebbi Yossi).

(c) Rebbi Eliezer b'Rebbi Tzadok claimed that he was a descendent of Sana'ah ben Binyamin. What did his family do one year when Tish'ah be'Av fell on Shabbos, and why does that pose a Kashya on Rebbi Iyla?

(a) Which are the only two Korbanos that must come from the produce of Eretz Yisrael?

(b) What does that have to do with Rebbi Yishmael?

(c) In which three regards is Eretz Yisrael more holy than Chutz la'Aretz?

(a) The Tana (explaining the Pasuk in Mishpatim "be'Charish u've'Katzir Tishbos") compares plowing to harvesting, to teach us that just as plowing is voluntary (since there is no such thing as plowing that is a Mitzvah), so too, is the Pasuk referring to harvesting that is voluntary - to preclude harvesting for the Omer, which is a Mitzvah, and which over-rides Shabbos. How is the above statement of Rebbi Yishmael connected with this statement?

(b) According to the Tana of our Mishnah, the Shomrei Sefichin received their payment from the Terumas ha'Lishkah.
Does everyone agree that the author must be Rebbi Yishmael (and not the Rabbanan, who permit the Omer to be brought from Chutz la'Aretz)?

(c) If, in the Shemitah-year, no wild seeds were available for the Omer, they were permitted to plant wheat for the Omer.
After taking the Kometz, could the Shirayim be eaten?

(d) The Gemara initially thinks that, since the Shirayim are forbidden, one cannot take the Kometz either.
On what grounds do we refute that?

(a) What is the problem with paying the Shomrei Sefichim directly from the Terumas ha'Lishkah?

(b) How did they get round the problem?

(c) What is the problem with transferring the Kedushah of the Terumas ha'Lishkah on to the Omer - just before it is brought?

(d) What is the answer?

Halachah 2

7)

(a) The funds for the Parah Adumah, the Sa'ir ha'Mishtalei'ach and the red thread that was thrown into the burning ashes of the Parah Adumah came from the Terumas ha'Lishkah.
From where were the following funded: the ramps for the Parah Adumah and for the Sa'ir ha'Mishtalei'ach, the red thread for the latter, the stream that passed through the Azarah, the walls of Yerushalayim and its towers, and all the other needs of Yerushalayim?

(b) Why was the latter list not funded from the Terumas ha'Lishkah?

(c) Who funded the ramp for the Parah Adumah, according to Aba Shaul?

(d) The remains of the Sheyarei ha'Lishkah were used to raise funds for Hekdesh by purchasing wine, flour and oil on behalf of people who needed to bring flour-offerings. Rebbi Akiva disagrees.
Why in his opinion, does one not make profit ...

1. ... with Hekdesh money that is left-over?
2. ... with Tzedakah-money when there are currently no recipients?

(a) What was the Mosar ha'Terumah (after Rosh Chodesh of the next year) used for - according to the Tana Kama?

(b) Mosar ha'Peiros (which will be explained later) was used for Kayitz ha'Mizbei'ach. According to Rebbi Akiva, it was the Mosar ha'Terumah that went for Kayitz ha'Mizbei'ach.
What is Kayitz ha'Mizbei'ach?

(c) What was the Mosar ha'Terumah used for, according to Rebbi Yishmael?

(d) According to Rebbi Akiva, the Mosar Nesachim was used to purchase K'lei Shares. Rebbi Chanina switches the Mosar Nesachim and the Mosar ha'Terumah of Rebbi Akiva.
In which point do they both agree (to disagree)?

(a) There are three lengths of wool:

1. ... that of the Sa'ir ha'Mishtalei'ach;
2. ... that of a Metzora;
3. ... that of a Parah Adumah.

What was each one used for?

(b) Why did the first one weigh a Sela, the second, a Shekel and the third, two Sela'im?

(c) Others give the weight of the latter as two and a half Sela'im; yet others say ten Zuzim.
What is the difference between these two?

(a) From which funds did the following receive remuneration:

1. The Talmidei-Chachamim who taught the Kohanim the Hilchos Shechitah etc.;
2. Those who examined the animals of Hekdesh for blemishes;
3. The Sofrim who corrected the Sefer-Torah of the Azarah (or of Ezra);
4. The two Dayanim who judged matters of theft - in Yerushalayim;

(b) According to Shmuel, also the women who wove the Paroches ha'Kodesh were paid from the Terumas ha'Lishkah.
What does Rebbe Choneh hold, and what is each one's reason?

(c) Why could those who examined the animals of Hekdesh for blemishes not receive part of each animal they inspected as payment for their services?

(d) The K'lei Shares came out of the funds of Mosar Nesachim (like Rebbi Akiva in our Mishnah). Why did the small golden Mizbei'ach come out of the same fund, and not out of the Bedek ha'Bayis (like the Mizbach ha'Olah?

(a) What, besides the Mizbach ha'Olah, was funded from Bedek ha'Bayis?

(b) Whatever was outside the Azarah was funded from the remains of the Lishkas Bedek ha'Bayis.
What does 'outside the Azarah comprise'?

(c) Why must the author of the Beraisa 'Avnei Yerushalayim, Mo'alin Bahen' be Rebbi Meir? What does Rebbi Meir say?

(d) What problem does Rebbi Chiya have with this - even if the Beraisa does go like Rebbi Meir?

(a) What does Rebbi Meir mean when he says that the Shulchan, the Menorah, the two Mizbechos and the Paroches hold back the Korban?

(b) The Rabbanan disagree.
What do they hold?

(c) According to some Amora'im wherever the Torah writes "Nochach", it holds back the Avodah, according to others, "Tzela", according to yet others, it is the word "va'Yasem".
What do each of these incorporate?

(d) How can these Amora'im argue with the Chachamim in b., who hold that nothing but the Kiyor and its base holds back the Korban?