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1) Our Mishnah exempts Dam Kodshim from Nosar and Tum'ah.
What difference does it make seeing as someone who drinks blood is Chayav Kareis anyway?

2)

(a) The Pasuk in Acharei-Mos writes "va'Ani Nasati Lachem al ha'Mizbe'ach Le'chaper ... ki ha'Dam Hu ha'Nefesh".
What does ...

1. ... Ula learn from "Lachem"?
2. ... Tana de'Bei Rebbi Yishmael from "Le'chaper"?
3. ... Rebbi Yochanan from "Hu"?

(b) Why can we not say vice-versa 'Mah Lifnei Kaparah Yesh bo Me'ilah ... af le'Achar Kaparah ... '?

(c) What is the 'Terumas ha'Deshen'?

(d) How does it pose a Kashya on Rebbi Yochanan's D'rashah?

(a) We answer that Terumas ha'Deshen and Bigdei Kehunah constitute 'Sh'nei Kesuvim ha'Ba'in ke'Echad' (two Pesukim which teach the same principle), which do not incorporate any other cases.
What problem do we have with the second case (of Bigdei Kehunah)? What does Rebbi Dosa say?

(b) So which case do we add to Terumas ha'Deshen to make it 'Sh'nei Kesuvim ha'Ba'in ke'Echad'?

(a) What do we learn from "*ha*'Arufah" and "Ve'hinicham *Sham*"?

(b) In view of the principle 'Sh'nei Kesuvim ha'Ba'in ke'Echad, Ein Melamdin', why do we need the Miy'ut?

(c) Why do we require three Pesukim (Ula, Tana de'Bei Rebbi Yishmael and Rebbi Yochanan) to preclude Dam Kodshim? If "Hu" precludes Dam from Me'ilah, as we explained, why do we need "Lachem" and "Lechaper"?

(d) Why do we not require a Pasuk to preclude it from Pigul, too?

(a) Rebbi Yochanan explains why the Torah needs to write three times Kareis by Dam Shelamim (in connection with Tum'ah, once in Emor, and twice in Tzav).
What does he mean by 'Achas li'K'lal ve'Achas li'P'rat'? What is the significance of the 'K'lal u'P'rat' here?

(b) The third Kareis comes to include things that are not edible. According to which Tana does this go?

(c) What does it come to include according to Rebbi Shimon (who precludes Eitzim and Levonah from Tum'ah)?

(d) Why is it necessary to include Chata'os ha'Penimiyos in the Din of Tum'ah according to Rebbi Shimon? Why might we have thought otherwise?

6)

(a) What does Mar learn from the Pasuk in Tzav "ve'ha'Basar Asher Yiga be'Chol Tamei"?

(b) One of each pair of Rebbi Yochanan and Resh Lakish, Rebbi Elazar and Rebbi Yossi b'Rebbi Chanina, combine to argue over the Machlokes between Rebbi Shimon and the Rabbanan in our Mishnah (regarding Eitzim u'Levonah). How does one opinion qualify the Machlokes, based on the previous Pasuk?

(c) What do we learn from the Pasuk (that follows it) "ve'ha'Nefesh Asher Tochal Basar ... ve'Tum'aso Alav, ve'Nichresah")?

(d) What does the second opinion say (in connection with this Pasuk)?

(a) That is the version of Rav Tivyomi. According to Rav Kahana however, the above Machlokes pertains to Rebbi Shimon in the Seifa. One of the above opinions establishes the Machlokes by Tum'as ha'Guf.
What will Rebbi Shimon then say with regard to Tum'as Basar?

(b) The second opinion holds 'ke'Machlokes be'Zu, Kach Machlokes be'Zu'. On what grounds does Rava concur with them?

(c) How will we then reconcile Rebbi Shimon with the D'rashah "ve'ha'Basar", 'Lerabos Eitzim u'Levonah'?

(a) Our Mishnah lists six things that the Kohen must have in mind when he Shechts Kodshim. The first four are 'Zevach, Zove'ach, Hashem and Ishim'.
What are the last two?

(b) What does the Tana mean by ...

1. ... 'le'Shem Zevach'?
2. ... 'le'Shem Zove'ach'?

(c) What extra item does the Tana add in the case of a Chatas and an Asham?

(a) Rebbi Yossi says that even if the Shochet Shechts S'tam, the Korban is Kasher.
What is his reason?

(b) What are we worried about? Why will the Kasher Machshavah of the owner not override that of the Shochet?

(a) Rav Yehudah Amar Rav learns le'Shem Zevach from the Pasuk "Olah le'Re'ach Nicho'ach la'Hashem".
Seeing as this Pasuk is not written in connection with Shechitah, from where do we that the *Shechitah* requires 'le'Shem Zevach'?

(b) In that case, why do we cite the Pasuk by Olah and not by Shelamim?

(c) What is the definition of ...

1. ... 'le'Shem Ishim'?
2. ... 'le'Shem Re'ach'?
3. ... 'le'Shem Nicho'ach'?

(a) What distinction does Rav Yehudah Amar Rav draw between a Chatas that one Shechted as ...

1. ... an Olah?
2. ... Chulin?

(b) How does Rebbi Ila'i extrapolate Rav's ruling from the Pasuk in Emor "ve'Lo Yechalelu es Kodshei B'nei Yisrael"?

(c) Rabah poses a Kashya on Rav from Rebbi Yossi.
What does he infer from Rebbi Yossi's ruling 'Af Mi she'Lo Hayah be'Libo le'Shem Echad mi'Kol Eilu Kasher' that clashes with Rav?

(d) How do we qualify the inference to tally with Rav?

(a) Rebbi Ila'i agrees with Rav's previous ruling.
What does he say about 'Chatas she'Shachtah Mishum Chulin'? What does 'Chatas she'Shachtah Mishum Chulin' mean?

(b) Why should it be worse than 'Chatas she'Shechtah le'Shem Shelamim'?

(a) Rav Huna cited the Pasuk in Vayikra "ve'Shachat es ben ha'Bakar Lifnei Hashem" that 'Mis'asek' by Kodshim is Pasul.
How did he learn it from there?

(b) Why was Shmuel not satisfied with that source?

(c) Which second Pasuk in Kedoshim did Rav Huna therefore quote, to teach us the P'sul of Mis'asek even Bedi'eved?

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