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1)

(a) What do we learn from the 'Gezeirah-Shavah' ...

1. ... "Koh *Sevarchu*" (in connection with Birchas Kohanim) and "Eileh Ya'amdu Le'*varech* es ha'Am"?
2. ... "Koh Sevarchu" and "Eileh Ya'amdu *Le'varech* es ha'Am"?
3. ... "Koh Sevarchu" and "va'Yisa Aharon es Yadav el ha'Am *va'Yevarcheim*"?

(b) Rebbi Yehudah maintains that the first 'Gezeirah-Shavah' is unnecessary. Why is that?

(c) Rebbi Nasan says the same about the second 'Gezeirah-Shavah'.
From where does he learn that the Kohanim are obligated to serve standing?

(d) What does he then learn from the Pasuk in Eikev "le'Sharso u'le'Varech bi'Sh'mo"?

(a) Rebbi Yonasan queries the 'Gezeirah-Shavah' "Koh Sevarchu" and "va'Yisa Aharon es Yadav el ha'Am *va'Yevarchem*". Maybe that only pertains to the Kohen Gadol, on Rosh Chodesh and when he is performing an Avodas Tzibur, he asks?
What does Rebbi Nasan answer him from the Pasuk in Shoftim ...

1. ... "Hu u'Vanav"?
2. ... "Kol ha'Yamim"?

(b) Why does he need to add 've'Iskish B'rachah le'Sheirus'?

(c) What does the Tana of yet another Beraisa learn from the Pasuk ...

1. ... "ve'Samu es Sh'mi"?
2. ... "La'sum es Sh'mo *Sham*"?

(a) Rebbi Yashiyah finds this latter D'rashah unnecessary.
Why can the Pasuk in Mishpatim "be'Chol ha'Makom Asher Azkir es Sh'mi Avo Eilecha u'Veirachticha" not be understood literally?

(b) So how does Rebbi Yashiyah explain it? Which words does he invert?

(c) Considering that the Torah writes "Koh Sevarchu es B'nei Yisrael", from where does the Tana of yet another Beraisa learn that Birchas Kohanim incorporates converts, women and Avadim Meshuchrarim?

(d) And from where does the Tana learn that the ...

1. ... people who are being blessed are obligated to face the Kohanim as they are being blessed?
2. ... Kohanim must Duchen in a loud voice (so that everyone hears them)?

(a) Amora'im too, make various D'rashos from "Amor Lahem".
What does Abaye learn from " ... Lahem"?

(b) What does Rav Chisda mean when, commenting on "Amor Lahem", he says 'Amirah mi'she'Lahem Tehei'?

(c) Which of these two D'rashos is not Halachah?

5)

(a) What does Rebbi Yehoshua ben Levi learn from the Pasuk ...

1. ... in Naso "ve'Samu es Sh'mi al B'nei Yisrael ... "?
2. ... in Lech-Lecha "va'Avorchah Mevorchecha"?

(b) What does Rebbi Yehoshua ben Levi say about a Kohen who fails to go up to Duchen?

(c) Rav says that we even suspect that he is a ben Gerushah or a ben Chalutzah.
How do we reconcile the two opinions?

(a) What does Rebbi Yehoshua ben Levi learn from the Pasuk in Shemini "va'Yisa Aharon es Yadav el ha'Am va'Yevarcheim, va'Yered me'Asos ha'Chatas ve'ha'Olah ve'ha'Shelamim"?

(b) How do we reconcile this with Rebbi Ami and Rebbi Asi, who went up to Duchen after the conclusion of Birchas Avodah?

(c) What problem do we have with the Mishnah in B'rachos 've'Im Hivtachto she'Nosei es Kapav ve'Chozer li'Tefilaso, Rashai'?

(d) How does the answer to this corroborate the answer to the previous Kashya?

(a) What does Rebbi Yehoshua ben Levi learn from the Pasuk in Mishlei "Tov-Ayin Hu Yevorach, Ki Nasan mi'Lachmo la'Dal"? How does he read the word "Yevorach"?

(b) What is he referring to when he says that even birds recognize a miserly person?

(c) What does he learn from the Pasuk in Mishlei "Al Tilcham es Lechem Ra Ayin"?

(d) And what does Rav Nachman bar Yitzchak learn from the next words in the Pasuk "ve'Al Tis'av le'Mat'amosav"?

(a) What does the previous Pasuk mean when it continues "Ki K'mo Sha'ar be'Nafsho ... "?

(b) What is the essence of the Pasuk (in the Parshah of Eglah Arufah) "ve'Anu ve'Amru, Yadeinu Lo Shafchu es ha'Dam ha'Zeh"? Why would we suspect the Beis-Din of being murderers?

(a) What does Ada Amar Rav Samla'i rule concerning a town whose inhabitants are all Kohanim? Who Duchens?

(b) Whom do they then bless?

(c) How do we reconcile this with the Tana of the Beraisa who disqualifies anyone standing behind the Kohanim from the B'rachah?

(d) And how do we reconcile Ada Amar Rav Samla'i's ruling with the Beraisa 'Beis-ha'K'neses she'Kulah Kohanim, Miktzasan Olin, u'Miktzasan Onin Amen'?

(a) We quoted the Beraisa which disqualifies those standing behind the Kohanim from Birchas Kohanim.
Will this also apply to a short person standing behind a tall one (who is therefore not standing in front of the Kohanim (face to face)?

(b) We ask what the Din will be if a partition divides between the person and the Kohanim, and we resolve it from a statement of Rebbi Yehoshua ben Levi. What does he say?

(c) Is someone who is standing at the side of the Kohanim included in their B'rachah?

(a) We actually resolved the previous She'eilah from a Mishnah in Parah. What does the Tana say about a Kohen who intended to sprinkle the Mei Parah forwards, but it inadvertently splashed behind him (or vice-versa), hitting Tamei vessels that needed to be sprinkled?

(b) What do we learn from the Pasuk in Chukas "ve'Hizah ha'Tahor al ha'Tamei"?

(c) And what does the Tana say about a Kohen who intended to sprinkle the Mei Parah forwards, but it inadvertently splashed sideways, hitting vessels that needed sprinkling?

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