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1)

(a) What do we learn from the Pasuk ...

1. ... in Vayikra "ve'Im Zevach Shelamim Korbano"?
2. ... in Tzav "ha'Makriv es Dam ha'Shelamim", and "ha'Zorek es Dam ha'Shelamim" (to vindicate the previous D'rashah)?

(b) We then discuss the source for the other three Avodos.
Which Avodos?

(c) Why can we not learn them from Shechitah? Which Chumra pertains to Shechitah exclusively?

(d) Which Avodah (li'Shemah) do we learn from "ha'Makriv es Dam ha'Shelamim"?

(a) Why can we not then learn the P'sul of Shechitah she'Lo li'Shemah from Kabalah?

(b) We learn the P'sul of Zerikah she'Lo li'Shemah from the Pasuk in Tzav "ha'Zorek es Dam ha'Shelamim".
Besides the fact that Shechitah and Kabalah require 'Tzafon' (the north of the Azarah [in the case of Kodshei Kodshim]), what other reason is there that prevents deriving Zerikah directly from them?

(c) And why can we not then learn *them* from Zerikah?

(a) Why can we not learn Holachah from the other three?

(b) If as we conclude, the Pasuk in Vayikra "Ve'Hikriv es ha'Kol Ve'Hiktir ha'Mizbeichah" refers to Holachas Evarim (carrying the limbs to the Mizbe'ach, as Mar taught), how do we know that the Pasuk there "Ve'shachat es ben ha'Bakar Ve'hikrivu B'nei Aharon ... " refers to Kabalas ha'Dam (and not principally to Holachas ha'Dam)?

(c) Then why does the Torah use the Lashon "Ve'hikrivu" (which really refers to Holachah, as we just explained)?

(a) Rav Pinchas b'rei de'Rav Ami quotes the Pasuk in Tzav "u'Vesar Zevach Todas Shelamav" which appears to teach us that one must Shecht the Todah le'Shem Todah.
Why can this D'rashah not be correct?

(b) Then what *does* he learn from there 'Im Eino Inyan'?

(c) We have a problem with this however, since the Beraisa learns something else from there.
What does Aba Chanin in the name of Rebbi Eliezer there learn from this Pasuk with regard to ...

1. ... a Todah that one Shechted as a Shelamim?
2. ... a Shelamim that one Shechted as a Todah?

(d) What is the reason for this distinction?

(a) So Aba Chanin learns Shinuy Ba'alim 'Im Eino Inyan' from the word "Zevach".
What is the problem with that? In which Din of Korban Todah does the Beraisa include Chatas and Asham, from the word "Zevach"?

(b) How does Aba Chanin Amar Rebbi Eliezer nevertheless learn Shinuy Ba'alim from there ("u'Vesar Zevach Todas Shelamav")? What ought the Pasuk to have written had it come exclusively for the Din of Chatas and Asham?

(c) We cannot learn the other Avodos from Shechitah (regarding the P'sul of Shinuy Ba'alim, for the same reason as we could not do so by Shinuy Kodesh). We therefore learn them from a 'Mah Matzinu' from Shinuy Kodesh.
What is the basis of this 'Mah Matzinu'?

6)

(a) We ask four Kashyos on the 'Mah Matzinu' however. We ask that Shinuy Kodesh is 'Pesulo be'Gufo' (an intrinsic P'sul, which Shinuy Ba'alim is not) and that it applies to all four Avodos (which Shinuy Ba'alim does not).
To which of the Avodos does Shinuy Ba'alim not apply?

(b) Why is that?

(c) How do we reconcile this with what we learned earlier (that the P'sul of Shinuy Ba'alim applies even to the Shechitah)?

(a) The third Kashya is that Shinuy Kodesh applies even after the owner's death (which Shinuy does not).
What is the fourth?

(b) Why is Shinuy Ba'alim not applicable to a Korban Tzibur?

(c) Two of these Kashyos, we conclude, are not sound.
What is wrong with the Kashya that Shinuy Kodesh is Pesulo be'Gufo, whereas Shinuy Ba'alim is not?

(d) The Kashya distinguishing between Shinuy Kodesh and Shinuy Ba'alim after the owner's death is not a Kashya either, because of the opinion of Rav Pinchas b'rei de'Rav Mari.
What does Rav Pinchas b'rei de'Rav Mari say about Shinuy Ba'alim after the owner's death?

(a) In any event, due to the remaining two Kashyos, we cannot learn Shinuy Ba'alim from Shinuy Kodesh.
How does Rav Ami therefore learn it from the Pasuk in Vayikra "Ve'nirtzah Lo Lechaper Alav"?

(b) We query this from a Beraisa however.
What does Rebbi Shimon lean from "Ve'nirtzah Lo Lechaper Alav"?

(c) How does Rav Yitzchak bar Avdimi explain Rebbi Shimon? From which word does he learn it?

(d) So how do we reconcile Rav Ami with Rebbi Shimon? What exactly is his source for Shinuy Ba'alim?

(a) We now know the P'sul of Shechitah and of Zerikah By Shinuy Ba'alim.
Why can we not learn Kabalah from them?

(b) Rava therefore learns it from the Pasuk in Naso "ve'es ha'Ayil Ya'aseh Zevach Shelamim".
In which connection is this Pasuk written?

(c) How does he learn P'sul Ba'alim from there? How does he know that the Pasuk is not speaking about Shinuy Kodesh (which it certainly seems to be)?

(a) What did Rav Acha bar Aba mean when he asked Rava why we do not consider "Ya'aseh" a 'K'lal' and "Zevach" a 'P'rat'? So what if we do?

(b) Rava replied that he would have agreed with him had the Torah written "Ya'aseh Shelamim Zevach". However, the Torah writes "Ya'aseh Shelamim Zevach".
What did he mean by that? What is the difference between the two?

(c) Ravina disagrees with Rava, and to answer the Kashya, he cites "la'Hashem" as the second 'K'lal'. What does he achieve by doing that? How does that solve the problem?

(d) Rav Acha from Difti pointed out a discrepancy between the two 'K'lalim'.
What did he mean when he said that ...

1. ... the first K'lal ("Ya'aseh") incorporates 'Asiyos'?
2. ... the second 'K'lal' incorporates 'whatever is for Hashem'? What does this refer to, besides pouring the leftovers of blood on to the 'Yesod' (the foundation of the Mizbe'ach)?

(e) What is the difference between the four Avodos and the latter two?

(a) Ravina replied that the author of the Beraisa is Tana de'bei Rebbi Yishmael.
What does Tana de'bei Rebbi Yishmael say?

(b) We ask that the 'P'rat' might be confined to Avodos for which one is Chayav for performing outside the Beis-Hamikdash.
Which Avodah would that ...

1. ... include?
2. ... exclude?

(c) On the other hand, we add, it might be confined to something that requires the north side of the Azarah and that applies to Chata'os ha'Penimiyos.
Which Avodah would that ...

1. ... include?
2. ... exclude?

(d) How do we deal with this apparent discrepancy?

(e) What do we mean when we give as an alternative answer 'Zerikah mi'de'Rav Ami Nafka'?

(a) We now have a source for Shinuy Ba'alim by the Eil Nazir. Why can we not learn other Shelamim from it?

(b) How do we then learn other Shelamim from the Pasuk "ve'es ha'Ayil Ya'aseh Zevach Shelamim"?

(c) Why can we not learn the other Korbanos from Shelamim? Which three Chumros does the Shelamim possess that the other Korbanos do not?

(d) None of the other Korbanos require Chazeh ve'Chok (to be waved and given to the Kohen).
Which of the Chumros does not pertain to ...

1. ... Bechor, Ma'aser and Pesach?
2. ... Chatas and Asham?

(a) What is the significance of the Pasuk in Tzav "Zos ha'Torah la'Olah ve'la'Minchah ve'la'Chatas u'le'Asham ve'la'Milu'im u'le'Zevach ha'Shelamim"?

(b) Why do we then need the Pasuk in Ki Seitzei "Motza Sefasecha Tishmor ve'Asisa Ka'asher Nadarta Nedavah" (as we explained earlier in the Perek)?

(c) Now that the Torah has written the Pasuk "Motza Sefasecha ... ", why does it need "Zos ha'Torah ... "?

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