(a)According to Rebbi Akiva in our Mishnah, one is obligated to recite one Berachah over the Pesach and one over the Zevach. What are the two possible meanings of 'Zevach'?
(b)What is Rebbi Akiva's reason? Why can the Berachah over the one not cover the other?
(c)Rebbi Yishmael agrees with Rebbi Akiva with regard to the Berachah over the Pesach, but not regarding the Berachah over the Zevach. Why the difference?
(a)'Zevach' applies either to the Chagigah of the fourteenth or to Nedarim and Nedavos (e.g. Shelamim).
(b)The reason that Rebbi Akiva obligates a separate Berachah over the Pesach and the Zevach - is because if one makes Shefichah with the blood of the Zevach or Zerikah with that of the Pesach, one is not Yotzei.
(c)Rebbi Yishmael agrees with Rebbi Akiva with regard to the Berachah over the Pesach - because Shefichah does not incorporate Zerikah (and if one therefore made Zerikah with the blood of the Pesach one would not be Yotzei), but not regarding the Berachah over the Zevach (where one would be Yotzei, if one made Shefichah instead of Zerikah, because Zerikah incorporates Shefichah).
(a)What does Rebbi Yishmael learn from the Pasuk in Re'eh "v'Dam Zevachecha Yishafech"?
(b)Does Rebbi Akiva disagree with him in this point?
(c)What are the two differences between Zerikah and Shefichah?
(d)Which is the only Korban that requires neither Zerikah nor Shefichah? How does one then sprinkle its blood?
(a)Rebbi Yishmael learns from the Pasuk "v'Dam Zevachecha Yishafech" - that the Pesach blood must be poured and not sprinkled.
(b)Presumably, Rebbi Akiva too, will agree with that.
(c)Zerikah comprised the Kohen holding the bowl in his hands, and sprinkling the blood from a distance on two diagonally-opposite corners of the Mizbe'ach (i.e. the north-eastern and the south-western corners) whereas by Shefichah, the Kohen stood on the Yesod, right next to the Mizbe'ach, and poured the blood at his feet on to the Yesod.
(d)The only Korban that requires neither Zerikah nor Shefichah - is the Chatas. To sprinkle the blood of the Chatas, the Kohen had to dip his hand into the bowl, and then to sprinkle it on to each of the four corners of the Mizbe'ach.
(a)Two Berachos are recited at a Pidyon ha'Ben. Which two?
(b)Who recites the Berachah of 'Al Pidyon ha'Ben?
(c)Seeing as it is the father who performs the Mitzvah, why does the Gemara suggest that it may be the Kohen who recites 'Shehechiyanu'?
(d)What is the Gemara's conclusion? Who does in fact, recite 'Shehechiyanu'?
(a)The two Berachos that are recited at a Pidyon ha'Ben are 'Baruch ... Al Pidyon ha'Ben' and 'Shehechiyanu'.
(b)The father is the one who performs the Mitzvah of redeeming his first-born son, therefore he is obviously the one to recite the first Berachah.
(c)Nevertheless, the Gemara initially thinks that it may be the Kohen who recites 'Shehechiyanu', since he is the one to benefit (financially) - and in most cases, 'Shehechiyanu' is connected with physical pleasure or material benefit.
(d)In fact, the Gemara concludes, it is the father who recites 'Shehechiyanu', too (because the aspect of Mitzvah over-rides that of benefit).
(a)Why is this Sugya inserted here in the first place?
(a)This Sugya is inserted here - because, like the Din of the Mishnah on the previous Amud, it deals with one person who is confronted with two connected Berachos and a She'eilah of whether he recites one of them or both.
Hadran Alach 'Arvei Pesachim', u'Selika Lach Maseches Pesachim