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1)

(a) In what respect does the Beraisa learn Shesuyei Yayin from Mechusar Begadim?

(b) Seeing as the Tana began with the Pasuk of "Le'havdil ... " to teach us Shesuyei Yayin (by the Avodos for which a Zar is Chayav Misah), why does he conclude with the 'Gezeirah-Shavah' of "Chukah" "Chukah"?

(c) How come that the Tana first learns Mechusar Begadim from Shesuyei Yayin, and then Shesuyei Yayin from Mechusar Begadim?

(d) We conclude that we need "Le'havdil" to teach us the Din of Rav.
What did Rav not used to do from the time he ate and drank on Yom-Tov? What did he learn from "Le'havdil"?

(a) What do we learn from the Pasuk in Vayikra (in connection with the Avodah) "Ve'nasnu B'nei *Aharon ha'Kohen* Eish"?

(b) In light of the Pasuk in Tetzaveh ("Ve'chagarta Osah Anvil Aharon u'Vanav ... Ve'haysah Lahem Kehunah le'Chukas Olam"), why does the Torah need to write this Pasuk?

(c) Then why does the Torah need the Pasuk in Tetzaveh? Why will this Pasuk not suffice (because if even Avodos that are not crucial to the Avodah require Bigdei Kehunah, how much more so Avodos that are)?

(a) What do we learn from the Pasuk there "Ve'archu *B'nei* Aharon *ha'Kohanim*" es ha'Nesachim"?

(b) Why does the Torah need to add this? Why can we not learn it from the Pasuk in Tetzaveh?

(a) The Beraisa validates the Avodah of a Kohen who wears garments that are Merushalin, Mesulakin or Meshuchakin. 'Meshuchakin' means old garments. 'Merushalin' and 'Mesulakin' are based on the Pasuk in Tzav "Ve'lavash ha'Kohen Mido Vad".
What do we learn from there?

(b) What is then meant by ...

1. ... 'Merushalin'?
2. ... 'Mesulakin'?

(c) What does the Beraisa then say about a Kohen who wears two pairs of pants or two belts, one garment too few or one too many?

(d) The Beraisa includes in the list a Kohen who serves with a plaster on a wound under his clothes. What do we learn from the Pasuk there "u'Michnesei Vad Yilbash al Besaro" in this regard?

(a) The Tana concludes the list with a Kohen who is wearing clothes that are Metushtashin or torn.
What does 'Metushtashin' mean?

(b) On what grounds does the Tana invalidates the Avodah of a Kohen who is wearing torn clothes?

6)

(a) Rav Yehudah Amar Shmuel rules 'Merushalin Kesherin, Mesulakin Pesulin'.
How does Rami bar Chama reconcile this with the Beraisa (that we just learned) 'Mesulakin Kesherin'?

(b) What does Rav say?

(c) When Rav Huna's host queried Shmuel from the Beraisa, the latter cited Rami bar Chama.
What problem did the host have with Rav's ruling?

(d) How might we interpret 'Merushalin' in the Beraisa to reconcile it with Rav? What do we see from there?

(a) We still remain with a Kashya on Rav however, from Mesulakin.
Why can we not reconcile Mesulakin in the same way as we did Merushalin (like we did according to Shmuel)?

(b) Rebbi Zeira therefore concludes that Rav learns only one case.
What does he mean?

(a) What does the Beraisa learn from the Pasuk in Ki Seitzei ...

1. ... "Al Arba Kanfos Kesuscha"?
2. ... "Asher Techaseh Bah"?

(b) How does a person come to possess a garment of ...

1. ... three corners?
2. ... five corners?

(c) On what grounds does the Tana preclude a garment of three corners and include one of five, and not vice-versa?

(d) What does another Beraisa learn from "al Arba Kanfos Kesuscha"?

(a) How do we initially interpret the basis of their Machlokes?

(b) What does this have to do with the previous Beraisa (of "Merushalin')?

(a) We refute this explanation however, by attributing the Tana's ruling obligating a garment of five corners, to the 'Ribuy' "Asher Techaseh Bah".
What will both Tana'im then hold with regard to She'eilah of 'Yeser'; 'ke'Ma'an de'Isa Dami', or 'ke'Ma'an de'Leisa Dami'?

(b) What does the Tana of the second Beraisa (according to whom "Asher Techaseh Bah" is redundant) learn from ...

1. ... "Asher Techaseh Bah"?
2. ... "u'Re'isem Oso" (Sh'lach-Lecha)?

(c) Why does the Tana include the garment of a blind man, but preclude a night garment, and not vice-versa?

(d) The first Tana includes the garment of a blind man from the word "Asher".
What does the second Tana say about that?

(a) The Torah writes in Tzav (in connection with the Bigdei Kehunah) "Ve'lavash ha'Kohen Mido Vad".
What does 'Bad' mean?

(b) The Beraisa also requires them to be new, spun, each thread to be twined six times and that weekday clothes may not be worn together with them.
From where do we learn this latter Halachah?

(c) What did Abaye ask Rav Yosef with regard to the Din of 'new'?

(d) What did Rav Yosef counter from the Din of 'Chutan Kaful Shemonah'?

(a) What did Rav Yosef set out to prove from there? How did he interpret the Beraisa?

(b) From where does Rebbi Yossi b'Rebbi Chanina learn that "Bad" means linen?

(c) How does he answer the Kashya that ...

1. ... wool grows in single strands too?
2. ... flax also splits into a number of strands?

(a) Ravina learns that "Bad" means linen from the Pasuk in Yechezkel, which describes the Kohanim's clothes as linen garments ("Pa'arei Pishtim ... ").
What did he answer, when Rav Ashi asked him how they knew what "Bad" meant until Yechezkel came and taught them?

(b) And to prove his words, Ravina cited another such case.
What similar problem (to that of Rav Ashi) did he raise from the Pasuk in Yechezkel "Kol ben Neichar Arel Leiv ve'Arel Basar Lo Yavo el Mikdashi".
What is an Arel Leiv?

(c) Which of these is not recorded in the Torah, and must therefore have been a 'Halachah le'Moshe mi'Sinai'?

(a) The Pasuk in Yechezkel continues "Lo Yachgeru ba'Yaza".
How does Abaye interpret this Pasuk?

(b) What does the Tana of the Beraisa mean when he says 'Lo Lematah mi'Mosneihen ve'Lo Lema'alah me'Atzileihen'?

(c) Then where did the Kohen tie his belt?

(a) Huna bar Nasan related to Rav Ashi what happened once whilst he was standing before Izgadar Malka.
Who was Izgadar Malka?

(b) What did he do with his belt? Where was it tied to begin with?

(c) What comment did Izgadar Malka make?

(d) And what did Ameimar tell Huna bar Nasan when he related the incident to him?

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