1)

(a)Abaye ascribes Isi ben Yehudah's Din (exempting women from 'bal Korchah' too) to the 'Gezeirah-Shavah' - "Korchah" "Korchah" (from Kohanos).

(b)Like before (regarding 'bal Tashchis Zakan'), we suggest that perhaps the Torah only exempts women from 'bal Metamei le'Mesim' ('Hifsik ha'Inyan'), and that the 'Gezeirah-Shavah' comes for something else. In the Pasuk "Lo Yikr'chu Korchah be'Rosham"(written by Kohanim), we learn from ...

1. ... "Korchah" (singular) - that one is Chayav for each and every bald patch that one makes as a sign of mourning for a dead person.

2. ... "be'Rosham" - that, even though the Torah writes "Bein Einechem" (by Yisre'elim), one is Chayav for making a bald patch anywhere on the head.

(c)We then learn from "Korchah" "Korchah" ...

1. ... that like Kohanim - Yisre'elim are Chayav for making a bald patch anywhere on the head.

2. ... that like Yisre'elim (where the Torah writes "la'Mes") - Kohanim are only Chayav for a bald patch that they make for a dead person.

(d)We ultimately extend the exemption of Kohanos to all the issues in the Parshah - from the extra 'Hey' in "Korchah" (since the Torah could have written "Korach").

2)

(a)Rava ascribes Isi ben Yehudah's Din to the 'Gezeirah-Shavah' "bein Einechem" "bein Einechem" - from Tefilin.

(b)The reason that ...

1. ... Rava declines to learn like Abaye is - because he simply disagrees with the Derashah of "Korach" "Korchah".

2. ... Abaye declines to learn like Rava is - because, in his opinion, "Korchah" is the source for the Din that Tefilin must be place on a location of hair (and not vice-versa).

(c)According to Rebbi Yehudah in the Beraisa, Abaye and Rava learn from "Banim Atem la'Hashem Elokeichem" - that it is only when Yisrael behave as children of Hash-m that they are called "Banim", but not when they don't.

(d)Rebbi Meir learns from the Pasuk "Banim Sichlim Heimah", that even when they behave foolishly, they are still called "Banim", and he learns from the Pasuk ...

1. ... in Devarim "Banim Lo Eimun Bam" - that they retain this title even when they are devoid of Emunah.

2. ... in Yeshayah "Zera Mere'im, Banim Mashchisim" - that they retain that title even when they serve idols.

3. ... in Hoshei'a "ve'Hayah bi'Mekom Asher Ye'amer la'Hem Lo Ami Atem, Ye'amer la'Hem "Bnei Keil Chai" - that, even under those circumstances, they are called "Banim" (and not "Banim Mashchisim" [because "Mashchisim" in the previous Pasuk is a description, not a title]).

3)

(a)What Semichos, Tenufos, Hagashos and Kemitzos, Haktaros, Melikos, Kabalos and Haza'os have in common is - that they do not pertain to women.

(b)When the Tana speaks about 'Hagashos', he is referring to - taking the Minchah to the south-western corner of the Mizbe'ach.

(c)When the Tana speaks about ...

1. ... Semichos and Tenufos, he is referring to - Yisre'eiliyos, who are not obligated to make Shemichah and Tenufah on their Korbanos.

2. ... Hagashos and Kemitzos, Haktaros, Melikos, Kabalos and Haza'os - he is referring to Kohanos, who are forbidden to perform these Avodos (See Tosfos DH 'ha'Semichos').

(d)the only two exceptions listed by the Tana where women are Chayav - are the Korban of a Sotah and of a Nezirah, which require Tenufah.

4)

(a)We precludes women from most of the above 'Avodos' - from the fact that the Torah writes "b'nei Aharon".

(b)One of the exceptions is Melikah - which we learn from the Hekesh "u'Malak ve'Hiktir" (comparing Melikah to Haktarah in this regard).

(c)We learn from "ve'Hikrivu b'nei Aharon Es ha'Dam" - that Kohanos are forbidden to receive the blood (after the Shechitah), because Mar equated "ve'Hikrivu" with the Kabalas ha'Dam.

5)

(a)'Haza'os' cannot refer to ...

1. ... the Haza'ah of the Parah Adumah - because the Torah writes there "Elazar" (the deputy Kohen Gadol, disqualifying even regular Kohanim from performing the Haza'ah, let alone Kohanos).

2. ... the Haza'ah of the Korbanos that were brought inside the Kodesh (incorporating the bull of the Kohen Gadol who sinned and the Par He'elam Davar of the Tzibur) - because the Torah writes there "ha'Kohen ha'Mashi'ach" (the Kohen Gadol - which once again disqualifies even regular Kohanim from performing the Haza'ah).

(b)The blood of these two Korbanos was sprinkled - towards the Paroches and on the Mizbe'ach ha'Zahav.

(c)'Haza'os' actually refers to the blood of a bird-offering ...

(d)... and we learn that women are precluded - from a 'Kal va'Chomer' from an animal Korban, which does not require a Kohen to slaughter it, yet it does require a male Kohen to sprinkle it, in which case, a bird, which does require a Kohen for the Melikah, will certainly require a male Kohen to sprinkle it.

6)

(a)Rebbi Yoshiyah was surprised when Rebbi Elazar asked him the source of Tenufah by a Minchas Sotah - because the Pasuk expressly writes "ve'Heinif Es ha'Minchah".

(b)When we refer to Rebbi Yoshiyah de'Darei', we mean - Rebbi Yoshiyah the Amora, and not Rebbi Yoshiyah the Tana (the Chaver of Rebbi Yonasan), who was still alive at the time.

(c)Rebbi Yoshiyah learned from the 'Gezeirah-Shavah' "Yad" ("ve'Lakach ha'Kohen mi'Yad ha'Ishah") "Yad" ("Yadav Tevi'enu") with regard to ...

1. ... Shelamim from Sotah - that the Kohen, together with the woman, must wave the Korban.

2. ... Sotah from Shelamim - that the woman must wave it together with the Kohen.

(d)And from the 'Gezeirah-Shavah' "Kaf" (ve'Nasan Al Kapehah" [by Sotah]) "Kaf" (ve'Nasan Al Kapei ha'Nazir") - he learns that the same applies to a Nezirah.

7)

(a)The Tana of the Mishnah says that a Mitzvah that is ...

1. ... 'Teluyah ba'Aretz' - may only be performed in Eretz Yizrael.

2. ... 'Einah Teluyah ba'Aretz' - may be performed in Chutz la'Aretz too.

(b)According to the Tana Kama, the two exceptions are 'Orlah and Kilayim'. Rebbi Eliezer adds - Chadash (though what he means has yet to be clarified).