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1)

(a) What do we learn from the Pasuk in Vayikra "ve'Samach ... ve'Shachat"?

(b) What does the Beriasa cite as the only exception to this rule?

(c) The Metzora stands inside Sha'ar Nikanor.
Where is Sha'ar Nikanor?
What Kedushah does it have?

(d) At which stage is the Metzora permitted to enter the Azarah?

(a) How do we try to prove from this Beraisa that 'Bi'ah be'Miktzas Sh'mah Bi'ah' (like Ula Amar Resh Lakish)?

(b) The proof assumes the author of the Beraisa to be Rebbi.
What does Rebbi say?

(c) Rav Yosef rejects the proof by establishing the author as Rebbi Yossi b'Rebbi Yehudah.
What does he say?

(d) What does this prove?

(a) What is a 'Pishpesh'?

(b) What do we then mean when we ask why they could not make a Pishpesh?
Where would they have made it?
(c) What does this Kashya set out to prove?

(d) And we answer with a Pasuk in Divrei Hayamim.
What does the Pasuk say there about the Beis-Hamikdash including the number of entrances, big and small?

(a) According to others, to refute the proof that 'Bi'ah be'Miktzas Sh'mah Bi'ah', Rav Yosef did not change the author from Rebbi to Rebbi Yossi b'Rebbi Yehudah. In fact, he disagrees with our previous definition of Semichah.
Why does he require the head and majority of the Somech to be in the Azarah?

(b) Assuming that the Semichah of an Asham Metzora is d'Oraysa, and 'Teikef li'Semichah Shechitah', we ask, let the Metzora enter the Azarah and perform Semichah (since that is what the Torah has prescribed)?
What does Rav Ada bar Masna answer, according to the first Lashon?

(a) According to the second Lashon, even though Rav Ada bar Masna concedes that Semichas Asham Metzora is d'Oraysa (like by other Ashamos), he holds 'Teikef li'Semichah, Shechitah' is only mi'de'Rabbanan.
From where do we learn that Ashamos require Semichah?

(b) We query this however, from the Beraisa "Ve'samach ve'Shachat", 'Mah Semichah bi'Tehorin, Af Shechitah bi'Tehorin'.
What Kashya does this pose on Rav Ada bar Masna?

(c) How do we therefore amend his second answer?

(d) What is the basis for the distinction between other Ashamos and an Asham Metzora in this regard?

6)

(a) What does Ravina mean when he says (with regard to Ula's ruling 'Bi'ah be'Miktzas Sh'mah Bi'ah') 'le'Inyan Malkos Itmar'?

(b) Why does he say that?

(c) Ravin Amar Rebbi Avuhu answers the Kashya differently.
What does he mean when he says 'le'Inyan Tamei she'Naga ba'Kodesh Itmar'?

(a) Resh Lakish (whom Ula initially quoted) specifically states that 'Tamei she'Naga ba'Kodesh, Lokeh'.
what is his source?

(b) On what grounds does Rebbi Yochanan disagree?

(c) How do we know (based on the end of the Pasuk "ad M'los Yemei Taharah") that the Pasuk is indeed speaking about Terumah and not Kodshim?

(d) Why can we not then learn Kodesh from Terumah?

(a) In another Machlokes, Rebbi Yochanan quoting Tani Bard'la, learns the Azharah for a Tamei who eats Kodesh from a 'Gezeirah-Shavah' "Tum'aso" "Tum'aso".
In which connection is "Tum'aso" "Tum'aso" written?

(b) What do we learn from the Pasuk in Naso "ve'Lo Yetam'u es Machaneihem"?

(c) From where does Resh Lakish learn the Azharah for a Tamei who eats Kodesh?

(d) How can he learn an Azharah for touching Kodesh from the same Pasuk?

(a) What does the Beraisa learn from the Hekesh Kodesh to Mikdash?

(b) How does the Hekesh imply this?

(c) Whose opinion does the Beraisa support?

(a) In a third Machlokes, Rebbi Yochanan, based once again on Tani Bard'la, says that someone who eats Kodesh before the blood has been sprinkled, is Patur from Malkos.
How does he extrapolate this from the Pasuk in Tzav "Kol Tahor Yochal Basar ... ve'ha'Nefesh Asher Tochal Basar ve'Tum'aso Alav, Ve'nichresah"?

(b) What does Resh Lakish say, based on the Pasuk "be'Chol Kodesh Lo Siga"?

(c) Having already learned from this Pasuk two things (an Azharah for a Tamei eating and touching Kodesh), how can he now learn a third thing?

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