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1)

(a) What does Rav Chisda learn from the two Pesukim in Shemini "*ve'Lakchah* Sh'tei Sorim ... " and "*ve'Asah* ha'Kohen Echad Chatas ve'Echad Olah"?

(b) The Beraisa states that, if not for the Pasuk "ve'Asashu Chatas", the Sa'ir la'Azazel could be designated by name from a Kal va'Chomer from the Goral.
Why does this pose a Kashya on Rav Chisda?

(c) How does Rava dispense with that Kashya?

(a) What Korban does a poor Tamei Mikdash bring, if he became rich before he designated his Olas ha'Of and Chatas ha'Of?

(b) What does the Beraisa say about a poor Tamei Mikdash who designated money for his birds and, after becoming wealthy, he divided the money in two, this half for his Olah and the other half, for his Chatas?

(c) Why is this initially a Kashya on Rav Chisda?

(d) The Beraisa is anyway unacceptable as it stands.
Why is that?

(a) How do we amend the above Beraisa?

(b) How does Rav Chisda amend it still further?

(c) Why will these amendments not apply to Rav Chaga Amar Rebbi Yashiyah? What does *he* say?

4)

(a) According to Rav Chaga Amar Rebbi Yashiyah, we try to amend the Beraisa from 'Amar Elu le'Chatasi' to 'Lakach ve'Amar Elu le'Chatasi'.
What is the problem with that?

(b) To what else does Pidyon not apply?

(c) We answer that he only purchased *one* of the two birds using half the money, and it is the other half of the money that now goes towards his Chatas Beheimah.
What would happen to the bird that he purchased if it was ...

1. ... an Olah?
2. ... a Chatas?

(a) Even Rav Chaga, who holds that a rich *Tamei Mikdash* who brought the Korban of a poor Tamei Mikdash *is* Yotze, will agree that a rich *Metzora* who brought the Korban of a poor one is *not*.
Why not?

(b) In that case, why is a poor Metzora Yotze if he brings the Korban of a rich one?

(c) What does Rav Chaga learn from the Pasuk in Metzora "ve'Im Dal Hu"?

(a) What did the Kohen Gadol then do with the red piece of wool?

(b) Where was the goat standing during the Kohen Gadol's second confession?

(c) What was the purpose of the second confession? What did it contain which the first one did not?

(d) Which Pasuk from Acharei Mos did he add to both Viduyim?

(a) We are not at first certain whether 'u'le'Nishchat Keneged Beis Shechitaso' in our Mishnah refers to tying a piece of red thread there, or standing the animal there.
Which animal is the Tana talking about?

(b) We resolve our dilemma from a Beraisa learnt by Rav Yosef.
What does the Beraisa say?

(c) What are the two possible meaning of 'u'le'Nishchat ke'Neged Beis Shechitaso'?

(d) How do we resolve the dilemma from there? Why is it no longer possible to learn that the Tana refers to *standing* the animal?

(a) Rav Yitzchak was not sure whether it was the red thread of the Parah Adumah or that of the Sa'ir ha'Mishtale'ach, which needed a Shiur.
Why did Rav Yosef take it for granted that it must be that of the Sa'ir?

(b) On what grounds did Rami bar Chama counter that it might just as well be that of the Parah?

(c) Abaye brought a proof that it must be the piece of wool used for the *Parah* that required a measurement, from the Beraisa 'Korchan bi'Sheyarei Lashon' (implying that there was more wool from which this piece came). How do we counter this by amending the Beraisa?

10) According to Rebbi, the Torah requires the hyssop and the cedar-wood to be tied with the red piece of wool so that they should all burn together. What reason does Rebbi Elazar b'Rebbi Shimon give for that?

11)

(a) According to Rav Dimi quoting Rebbi Yochanan, there were *three* pieces of wool.
Why did ...

1. ... that of the Parah Adumah weigh ten Zuz?
2. ... that of the Sa'ir ha'Mishtale'ach weigh two Sela (i.e. eight Zuz)?

(b) What was the weight of the piece of wool that was needed for the purification ceremony of the Metzora?