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1)

(a) When Rav Dimi arrived from Eretz Yisrael, he cited Rebbi Yirmiyah's support of Rebbi Yochanan ('Mechashvin me'Avodah la'Avodah') on the one hand, and Rebbi Ila's support of Resh Lakish ('Ein Mechashvin ... ') on the other.
What 'Kal-va'Chomer did Rebbi Yirmiyah initially learn in support of Rebbi Yochanan she'Lo li'Shemo from Chutz li'Zemano?

(b) What 'Pircha' does Rava bar Ahila'i ask on this 'Kal va'Chomer'? What basic Chumra does she'Lo bi'Zemano have over she'Lo li'Shemo?

(c) So Rava bar Ahila'i amends the 'Kal-va'Chomer to Chutz li'Mekomo (instead of Chutz li'Zemano). How does that answer the Kashya from Kareis?

(d) What Pircha does Rav Ashi ask on this 'Kal-va'Chomer'? What Chumra does Chutz li'Mekomo have over she'Lo li'Shemo?

(a) So Rav Ashi finally cites Rebbi Yirmiyah's proof for Rebbi Yochanan from a 'Kal va'Chomer' based on the distinction between 'Hareini Shochet she'Lo le'Shem P'loni' (which is Kasher) and 'Hareini Zorek she'Lo le'Shem P'loni' (which is Pasul).
Why is that?

(b) How does Rebbi Yirmiyah prove Rebbi Yochanan's ruling from there?

(c) And Rebbi Ila proves Resh Lakish's opinion from the fact that the Torah requires a Pasuk to teach us Shinuy Kodesh by Zerikah (as we learned earlier).
From where might we otherwise have learned it?

(d) So why *does* the Torah write it?

(a) Rav Papa asks why we cannot say the exact opposite.
What exactly was he asking?

(b) How do we answer Rav Papa's Kashya?

(c) Rebbi Yochanan will counter this proof, by asking a 'Pircha' on the 'Kal va'Chomer', from the fact that Shechitah and Kabalah are different.
Which Chumra do they have over Zerikah, besides the fact that they require 'Tzafon'?

(d) Why is Resh Lakish not perturbed by this Kashya?

(a) In an independant Machlokes, in a case where the Shochet Shechted li'Shemah having in mind to sprinkle the blood she'Lo li'Shemah, Rav Nachman invalidates the Korban.
What does Rabah say?

(b) On what grounds does Rabah retract?

(a) What was the Chut ha'Sikra?

(b) What did Rebbi Yehoshua counter ...

1. ... when Rebbi Eliezer tried to learn that an Asham should be Pasul she'Lo li'Shemah from a 'Mah Matzinu' from a Chatas?
2. ... when he replied 'Pesach Yochi'ach'?

(c) Which is the only other Korban, besides a Chatas Beheimah, whose blood is sprinkled above the red thread?

(d) So Rebbi Eliezer attempts to learn the P'sul of an Asham she'Lo li'Shemo from a new source.
What does he learn from the fact that the Torah writes the word "Hi/Hu" by the Chatas, the Pesach and the Asham?

(a) How does Rebbi Yehoshua reject Rebbi Eliezer's proof, based on the location of "Hu" by the Asham?

(b) What is the significance of that location? How does it serve to refute Rebbi Eliezer's proof?

(c) What is Rebbi Eliezer's final proof from the Pasuk "ka'Chatas ka'Asham"?

(d) Why is it extremely to refute this proof?

7)

(a) When Rebbi Yehoshua dismissed Rebbi Eliezer's proofs from Chatas and from Pesach, why did Rebbi Eliezer decline to learn Asham from a 'Mah ha'Tzad' from the two of them?

(b) Why did Rebbi Yehoshua not ask on Rebbi Eliezer's 'Mah Matzinu' from Chatas that a Chatas is different, since ...

1. ... its blood enters the Kodesh Kodshim on Yom Kipur?
2. ... it is rendered Pasul by the blood entering the Kodesh?
3. ... it atones for Chayvei K'riysus?

(c) Neither does he ask him from the fact that the Chatas requires four Nesinos Damim (one on each corner of the Mizbe'ach), whereas the Asham requires only two on the two diagonally opposite corners, because he holds like Rebbi Yishmael.
What does Rebbi Yishmael say about placing the blood on those two corners?

(a) We conclude however, that a Chatas requires three things that other Korbanos do not.
Two of them are sprinkling with the finger (as opposed to from the bowl) and sprinkling on the 'Keranos'.
What is the third?

(b) Does this distinction also apply to the Olas ha'Of?

(c) Then why did Rebbi Yehoshua not ask from there on Rebbi Eliezer?

(a) We ask why, when Rebbi Yehoshua asked Rebbi Eliezer from the Chatas, which is sprinkled above the Chut ha'Sikra (which an Asham is not), the latter did not reply that the Asham too, was sprinkled above the Chut ha'Sikra (from the same 'Mah Matzinu').
Abaye answers that Rebbi Eliezer cannot say that.
Why not?

(b) We ask on this that an Olah does not come to atone like an Asham does. What do we answer?

(c) We end up by learning Asham from a 'Mah Matzinu' from Olas Beheimah and Chatas ha'Of (which have in common with the Asham that they are both Kodshei Kodshim).
Why can we not learn it from Chatas ha'Of alone?

(d) Rava from Parzika however, asks a 'Pircha' on the 'Mah Matzinu'.
What Chumra does Asham have over both an Olas Beheimah and a Chatas ha'Of?

(a) What does Rebbi Eliezer learn from the Pasuk in Tzav (in connection with the Chatas) "ha'Kohen ha'Mechatei Osah"?

(b) Why do we not then also Darshen "Osah" 'li'Shemah Kesheirah ... , Ha Sha'ar Zevachim Bein li'Sheman Bein she'Lo li'Sheman, Kesheirin'? Why must "Osah" in that regard be 'La'av Davka'?

(c) Then why, by the same token, do we not also say that "Osah" is La'av Davka with regard to above the Chut ha'Sikra, seeing as the Torah would have had to preclude Olas ha'Of from the Limud?

(d) Alternatively, the Tana who does not consider Olas ha'Of a Shiyur is Rebbi Elazar b'Rebbi Shimon.
Why is that? What does he say to distinguish between a Chatas Beheimah and an Olas ha'Of?

(e) What do the Rabbanan hold?

(a) The Torah writes "ve'Chol Chatas Asher Yuva es Damah el ha'Kodesh Penimah Lo Se'achel".
From where does Rebbi Akiva in a Beraisa learn that this extends to all Korbanos?

(b) According to the Chachamim, it is confined to a Chatas.
What does Rebbi Eliezer say?

(c) On what grounds do the Chachamim argue with Rebbi Eliezer? Why do they not learn the Hekesh "ka'Chatas ka'Asham"?

(a) In fact, the Chachamim learn that an Asham whose blood entered the Kodesh is Kasher from a 'Mah ha'Tzad' from Olah and Minchas Chotei (along the lines that we learned that an Asham cannot be sprinkled above the Chut ha'Sikra from Olah and Chatas ha'Of). We ask why they Chachamim learn from Minchas Chotei and not from Olas ha'Of.
Why would that have been preferable?

(b) What do we answer?

(c) What exactly is Ravin's She'eilah? Why might the blood of the Olas ha'Of be different than that of Zevachim?

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