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1)

(a) What do we learn from the Pasuk in Ki Sisa "Ve'asisa Kiyor *Nechoshes* ve'Chano *Nechoshes* ... " (from the fact that the Torah writes "Nechoshes" both by the Kiyor and by its stand)?

(b) How do we initially extrapolate from there how it is that "Yirchatzu" does not include even non K'lei Shareis?

(c) What Pircha did Mar Zutra b'rei de'Rav Mari ask Ravina on this 'Kal va'Chomer'? Why can we not learn other receptacles from the stand in this regard?

(d) What do we therefore learn from "Mimenu"?

(e) How do we know to include K'lei Shareis from "Yirchatzu" and to exclude K'lei Chol from "Mimenu", and not vice-versa?

(a) What connection does Resh Lakish make between Mei Mikvah and Mei Kiyor?

(b) Which water of Mitzvah does this comparison not include?

(c) On what grounds do we refute the suggestion that ...

1. ... thin mud is the case that complements a Mikvah and the Mei Kiyo, but not the water for Netilas Yadayim?
2. ... red, wingless gnats are the case?

(d) On which principle of Raban Shimon ben Gamliel in a Beraisa is this latter ruling based?

(e) Based on Raban Shimon ben Gamliel's principle, what did Rav Yitzchak bar Avdimi say about the eye of a (big) fish?

(a) Rav Papa concludes that, based on a Mishnah in Mikva'os, the item referred to by the Mishnah is 'Nasan Sa'ah ve'Natal Sa'ah'.
Which substance is the Mishnah referring to?

(b) In which case will 'Nasan Sa'ah ve'Natal Sa'ah ...

1. ... not render the Mikvah Kasher?
2. ... render the Mikvah Kasher?

(c) Up to which point can one do this, according to Rav Yehudah ... Amar Rebbi Yochanan?

(d) Why, if it is effective to render a Mikvah Kasher, will 'Nasan Sa'ah ve'Natal Sa'ah' not have the same effect with regard to water for Netilas Yadayim?

(a) What does Rav Papa say about making a cavity in the wall of the Mikvah large enough to hold a Revi'is of water that enters from the Mikvah, even though it is no longer joined to the forty Sa'ah in the Mikvah?

(b) Why is that?

(c) What does Rebbi Yirmiyah Amar Resh Lakish mean when he says 'Mei Mikvah Kesheirim le'Mei Kiyor'? What is he coming to include?

(a) The Torah writes "ve'ha'Kerev ve'ha'Kera'ayim Yirchatz ba'Mayim".
What does the Beraisa preclude from the word "ba'Mayim" besides undiluted wine?

(b) The Tana adds 'Le'rabos Sha'ar Mayim, ve'Kal va'Chomer le'Mei Kiyor'. How do we initially interpret this statement? Why does this pose a Kashya on Resh Lakish?

(c) We try to answer that in fact, the Tana is referring to the actual Mei Kiyor.
What is then the 'Kal-va'Chomer'?

(d) We refute this however, based on a Tana de'Bei Shmuel.
What does he say that disqualifies the use of Mei Kiyor from anything which requires S'tam Mayim?

(a) Left with our original interpretation of the Beraisa, where the 'Kal-va'Chomer' indicates that the Mei Kiyor needs to be Mayim Chayim, how do we reconcile Resh Lakish with the Beraisa?

(b) This explanation is based on a statement of Rebbi Yochanan, who cites a Beraisa 'Rebbi Yishmael Omer Mei Ma'ayan'.
What do the Chachamim say?

7)

(a) If there is no Pasuk in the Chumash to disqualify an Areil, what is the source that disqualifies him Lechatchilah?

(b) And what do we learn from the Pasuk there "Ba'havi'achem B'nei Neichar Arlei Leiv ve'Arlei Basar Liheyos be'Mikdashi Le'chalel es Beisi"?

(c) An Areil Leiv is a Yisrael whose ways are estranged from his Father in Heaven. How do we know that it does not mean a Nochri?

(d) Having disqualified an ...

1. ... Areil Basar, why does the Torah still need to disqualify an Areil Leiv?
2. ... Areil Leiv, why does the Torah need to disqualify an Areil Basar?

(a) On what grounds do the Ziknei Darom confine the Tamei (disqualified by our Mishnah from performing the Avodah) to a Tamei Sheretz, but preclude a Tamei Meis?

(b) What do we learn from "be'Mo'ado" (written by the Korban Tamid in Pinchas)?

(c) On what grounds then, should a Korban Yachid be Kasher Bedi'eved, seeing as the Ritzuy be'Tzibur is a 'Gezeiras ha'Kasuv' which is confined to a Korban Tzibur?

(d) We then ask why the Ziknei Darom take for granted that Tum'as Meis is permitted be'Tzibur, but not Tum'as Sheretz, since we can learn Tum'as Sheretz by Korban Tzibur with a 'Kal va'Chomer'.
Which 'Kal-va'Chomer'?

(a) We answer that the Ziknei Darom compare the Mechaprin (the Kohanim) to the Miskaprin (the Tzibur).
What do we mean by that? How does that answer the Kashya?

(b) We conclude that the Ziknei Darom must hold 'Shochtin ve'Zorkin al Tamei Sheretz'.
What does this mean?

(c) How do we extrapolate this from their ruling? What would be the problem if they held 'Ein Shochtin ve'Zorkin ... '?

(a) Ula cites Resh Lakish, who asks on the Ziknei Darom from the fact that, according to them, the Ko'ach of Miskaprin is stronger than that of Mechaprin.
Where do we see that?

(b) Why then, ought a Kohen Tamei Meis not to be Meratzeh (whereas the Ziknei Darom said that it is)?

(c) How do we answer this Kashya? What do the Ziknei Darom say about a Tamei Meis sending his Korban?

(d) How will they then explain the Pasuk ...

1. ... in Beha'aloscha "Ish Ish Ki Yih'yeh Tamei la'Nefesh"?
2. ... in Bo "Ish Le'fi Ochlo"?

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

1. ... "be'Michsas Nefashos"?
2. ... "Tachosu"?

(b) Seeing as the Torah compares Ochlin (eaters) to Menuyin (appointees) by placing them in the same Pasuk, how can the Ziknei Darom permit a Tamei Meis (not on his seventh day) to have his Korban Pesach sent on his behalf?

(c) We conclude that, in spite of what we just said and in spite of what we said earlier to answer Resh Lakish's Kashya, equating a Tamei Meis with a Tamei Sheretz with regard to sending his Korban, Resh Lakish's Ka'l va'Chomer (Mechaprin from Miskaprin) still stands.
How is that?

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