Previous daf

1)

(a) Rami bar Chama asked Rav Chisda what the Din would be if the Kohen were to receive the blood in a K'li which was inside a K'li.
On what grounds might such a Kabalah be Pasul?

(b) Why is there no proof that it is *not* a Chatzitzah from our Mishnah, which says 'Nasan es ha'Malei ba'Reikan'?

(c) But has the Mishnah not already said 'Irah Dam ha'Par le'Dam ha'Sa'ir'?

(d) Why is there no proof from the Beraisa in Zevachim which considers the feet of another Kohen a Chatzitzah?

3)

(a) On what grounds might Kabalah in a K'li within a K'li be Pasul according to the second Lashon?

(b) How did Rav Chisda resolve this version of the She'eilah (see Tosfos Yeshanim DH Shenei Keilim) from the Beraisa, which in turn, quotes the Pasuk in Bamidbar "es Kol K'lei ha'Shares Asher Yesharsu Bam ba'Kodesh"?

(a) Rami bar Chama also asked Rav Chisda whether or not, the soft bark that grows around the date-palms is considered a Chatzitzah if the Kohen placed it inside the bowl before receiving the blood.
Seeing as it is made of a different species, why might it *not* be a Chatzitzah?

(b) May one use the water contained in a sponge in the water-trough (which in turn, is attached to the spring from which the Kohen is drawing the water for the Parah Adumah) for sprinkling?

(c) Is the sponge considered a Chatzitzah vis-a-vis the water in the trough?

(d) Then why can we not resolve Rami bar Chami's She'eilah from this Mishnah?

(a) According to some, Rav Chisda replied that by blood, it is *not* considered a Chatzitzah, whereas by the Kometz of a Minchah, it *is*. Why is that?

(b) What did Rav Chisda mean by 'the Kometz'? To which Avodah was he referring?

6)

(a) Which Mizbe'ach is described as "Lifnei Hashem"?

(b) According to the Tana Kama, did the Kohen Gadol stand in one spot as he placed the two sets of blood on each of the four corners of the Mizbe'ach, or did he walk round it?

(c) Why does the Tana say 'Hischil Mechatei *ve'Yored*'?

(d) With which corner did the Kohen Gadol begin? What is the significance of the *last* corner on which he placed the blood?

(a) According to Rebbi Eliezer, the Kohen Gadol stood on one spot as he placed the blood on the corners.
Why was it in order, for him to move his finger upwards as he placed the blood on three of the four corners?

(b) Which corner was the exception, and why was that?

(c) What did the Kohen Gadol do after he had placed the blood on the four corners?

(d) Where did he place the Sheyarei ha'Dam ...

1. ... from the current Avodos of the Mizbe'ach ha'Penimi?
2. ... from the Avodos of the Mizbe'ach ha'Chitzon (throughout the year)?

(a) What happened to all the blood? Where did it all go?

(b) Was one permitted to derive benefit from it?

(c) Was it subject to Me'ilah?

(a) Why does the Torah need to write ...

1. ... with regard to the Kohen Gadol on Yom Kipur (after he had sprinkled the two sets of blood on the Paroches) "*ve'Yatza* el ha'Mizbe'ach"?
2. ... by the Par He'elam Davar shel Tzibur "Mizbach Ketores ha'Samim Asher Lifnei Hashem"?

(b) The author of our Mishnah is Rebbi Yossi Hagelili, in whose opinion the Kohen Gadol would place the blood on the *north*-eastern corner first.
What does Rebbi Akiva hold?

(c) What is the basis of their Machlokes?

(d) Why did he not place the blood first on the north-*western* corner (according to Rebbi Yossi Hagelili) or on the south-*western* corner (according to Rebbi Akiva), since that is the first corner he would arrive at after the previous Avodah?

(a) The Yam (Mikveh) that Shlomoh made stood on twelve copper oxen. The first three mentioned in the Pasuk in Divrei Hayamim faced north. In which order are the second, the third and the fourth sets of three listed there?
What does Rami bar Yechezkel learn from that order?

(b) On what grounds do we reject the contention that both Rebbi Yossi Hagelili and Rebbi Akiva (in whose opinion, the Kohen Gadol moves to the left) concur with Rami bar Yechezkel's statement, but, whereas the former learns P'nim from Chutz, the latter does *not*?

(c) In that case, still assuming that Rebbi Akiva concurs with Rami bar Yechezkel's statement, why, in his opinion, was the Kohen Gadol obligated to move to the left, from the south-eastern corner to the south-west and so on (instead of moving to the right)?