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1)

(a) When Rav Papa asked Rava what we learn from "Shelishi" (in Kedoshim), he answered we need it for 'Makom she'Yehei Meshulash be'Dam be'Basar u've'Eimurin'.
What did he mean by that? What does it come to ...

1. ... include?
2. ... preclude?

(b) Under which circumstances is it permitted to bring the Dam and the Eimurin outside the Azarah?

(c) Rav Papa asked Rava further why we could not learn the same thing from the "Shelishi" in the Pasuk in Tzav.
But surely that Pasuk is needed to teach us Chutz li'Zemano?

(d) Rav Ashi put this question to Rav Masna, who answered him that from the Pasuk in Tzav, we would have Darshened "Shelishi, Pigul'.
What did he mean by that?

(a) How did Rebbi Eliezer in a Beraisa try to prove that the Pasuk in Tzav must be speaking about a Machsheves Chutz li'Zemano, and not just Nosar?

(b) What did Rebbi Akiva ask him from ...

1. ... Zav and Zavah?
2. ... Shomeres Yom Keneged Yom?

(c) What did Rebbi Eliezer reply? If one cannot learn it from logic, from which Pasuk can one learn it?

(d) And how did he prove that "ha'Makriv" refers to the Korban exclusively and not to the Kohen?

(a) How does ben Azai Darshen "Oso" based on the Pasuk in Ki Seitzei "Lo Se'acher Leshalmo"?

(b) And what does Acherim learn from "Lo Yechashev" (in the Pasuk in Tzav)?

(c) We ask from where ben Azai knows that the Kohen is not Pasul as well as the Korban, and we answer 'from Acherim'.
How can we learn from Acherim that the Torah is not speaking about the Kohen?

(d) What alternative answer do we give to answer the Kashya on ben Azai?

4)

(a) Why does Acherim in a Beraisa initially think that a Bechor that one brings after its first year ought to be Pasul, like Pesulei ha'Mukdashin?

(b) How does he repudiate this suggestion with the Pasuk in Re'ei "Ve'achalta Lifnei Hashem Elokecha Ma'aser Degancha ... u'Vechoros Bekarcha ... "?

(c) From where do we know that Ma'aser does not become Pasul from one year to the next?

(d) Then why does ben Azai need the Pasuk "Oso" to preclude bal Te'acher from "Lo Yeratzeh"?

(a) We subsequently query ben Azai's need for the Pasuk "Oso", from the Pasuk in Ki Seitzei (in connection with 'bal Te'acher) "Ve'hayah Becha Chet".
What do we Darshen from there?

(b) What does ben Azai Darshen then from that Pasuk?

(c) If not for that D'rashah, we would have thought otherwise, based on the Pasuk in Mishlei "Im Ein Lecha Le'shalem, Lamah Yikach Mishkavcha mi'Tachtecha".
How does Rebbi Elazar (or Rebbi Yochanan) explain this Pasuk?

(d) What would we therefore have thought, were it not for the Pasuk "Ve'hayah Becha Chet"?

(a) Acheirim Darshens "Lo Yechashev", 'be'Machshavah Hu Nifsal ba'Shelishi'. Rebbi Eliezer however, learns from "Lo Yechashev" the same as Rebbi Yanai (who tallies with the Beraisa that we learned initially in this regard). What does he learn from it?

(b) Rav Mari cites Rebbi Yanai differently.
How does he say explain "Lo Yechashev"?

(c) When Rav Ashi queried Rav Mari from the principle 'La'av she'Ein Bo Ma'aseh, Lokin Alav', he replied that Rebbi Yanai follows the opinion of Rebbi Yehudah. what does Rebbi Yehudah say?

(d) How did Rebbi Yehudah extrapolate this from the La'av of Nosar?

(a) Our Mishnah presents the basic Dinim of Chutz li'Mekomo and Chutz li'Zemano. We have already discussed the major difference between the two. By which four Avodos is it possible to render a Korban, Pasul (through Machshavah)?

(b) Under which conditions can a Kohen render the Korban Pasul by intending to ...

1. ... eat part of it outside its allotted time?
2. ... burn part of it outside its allotted time?

(c) Under which condition can a Korban ultimately become Pigul?

(d) What would be the case of ...

1. ... 'Lo Kareiv ha'Matir ke'Mitzvaso'?
2. ...'Kareiv ha'Matir ke'Mitzvaso'?

(a) Does 'Lo Kareiv ha'Matir ke'Mitzvaso' affect the P'sul of Chutz li'Mekomo?

(b) How will 'Lo Kareiv ha'Matir ke'Mitzvaso' apply more extensively to Pesach and Chatas than to other Korbanos?

(c) What will be the Din if, whilst performing one Avodah, the Kohen had in mind to eat ...

1. ... a k'Zayis outside its allotted Mechitzah and a k'Zayis after its allotted time?
2. ... half a k'Zayis outside its allotted Mechitzah and half a k'Zayis after its allotted time?

(a) Will it make any difference if the Kohen inverts the order of the Machshavos, according to the Tana Kama?

(b) Rebbi Yehudah disagrees.
What does Rebbi Yehudah say? Why is that?

(c) What does our Mishnah say about a case where the Kohen Shechted a Korban, having in mind to eat a half a k'Zayis after the allotted time and to burn half a k'Zayis after the allotted time?

(a) According to Ilfa (who establishes the Seifa too, by two Avodos), Rebbi Yehudah only argues with the Tana Kama by two Avodos (e.g. where he Shechted the Korban in order to eat a k'Zayis tomorrow, and then received the blood in order to eat a k'Zayis outside the Mechitzah).
What will he then hold by one Avodah?

(b) What is the reason for this?

(c) According to Rebbi Yochanan, Rebbi Yehudah argues even by one Avodah as well.
Why is that?

(d) Surely, we ask, as a proof for Ilfa, it is more logical to establish the Seifa by two Avodos like the Reisha.
What will Rebbi Yochanan answer to that?

(a) Rebbi Yehudah in our Mishnah opens his words with 'Zeh ha'Kelal'.
How will Rebbi Yochanan explain it?

(b) What Kashya does it pose on Ilfa?

(c) What do we answer?

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