(Mishnah): Meat of Kodshei Kodshim sacrifices that became Tamei, either from an Av haTumah or a Vlad haTumah, either inside the Mikdash or outside...

(Beis Shammai): It should all be burned inside the Azarah, aside from that which became Tamei from an Av haTumah outside.

(Beis Hillel): It should all be burned outside, aside from that which became Tamei from a Vlad haTumah inside.

(R. Eliezer): If it became Tamei from an Av haTumah, whether inside or outside, it should be burned outside.

If it became Tamei from a Vlad haTumah, whether outside or inside, it should be burned inside.

(R. Akiva): It should be burned in the place that it became Tamei.

(Gemara - Bar Kapara): An Av haTumah is of Torah origin; a Vlad haTumah is of Rabbinic origin.

(R. Yochanan): Both are of Torah origin.

Question: R. Yochanan's opinion is difficult according to Beis Shammai, who said that it should all be burned inside the Azarah, aside from that which became Tamei from an Av haTumah outside. What is the difference between an Av haTumah outside and a Vlad haTumah outside - both are of Torah origin?

Question: Is it not difficult according to Beis Hillel, who said that all is burned outside, aside from that which became Tamei from a Vlad haTumah inside...

(Conclusion of question): What is the difference between a Vlad haTumah inside and an Av haTumah inside - both are not of Torah origin?

The Rabbis of the Beis Midrash only focused on the difficulties with the opinion of Bar Kapara (as follows), (as the difficulties with R. Yochanan were unanswerable).,,

Question: Bar Kapara's opinion is difficult according to Beis Shammai, who said that it should all be burned inside, aside from that which became Tamei from an Av haTumah outside. What is the difference in an Av haTumah whether inside or outside - are they not both of Torah origin?

Answer: It is because R. Akiva said that it should be burned in the place that it became Tamei.

Question: Is it not difficult according to Beis Hillel, who said that all is burned outside, aside from that which became Tamei from a Vlad haTumah inside...

(Conclusion of question): What is the difference in a Vlad haTumah whether it is inside or outside - both are not of Torah origin?

Answer: Since R. Shimon said that the food and drink of a Metzorah are sent out of the three camps. (Since we are careful not to allow even the Metzorah's food in, we also prohibit even Rabbinically Tamei meat from being brought in.)

(Mishnah): The limbs of the Tamid are placed on the lower half of the ramp (of the Mizbeach) on the western side (which is closer to the Heichal).

Those of the Musaf are placed on the lower half of the ramp on the eastern side.

Those of Musaf of Rosh Chodesh are placed on the Karkov (ledge) of the Mizbeach, above them.

The bringing of Shekalim and Bikurim are only done when there is a Beis haMikdash.

But the Maaser of grain and animals and the law of firstborns apply with or without a Beis haMikdash.

If a person consecrates Shekalim or Bikurim (nowadays), it is Kodesh.

(R. Shimon): If a person says that the Bikurim are Kodesh, they are not Kodesh.

(Gemara) Question: Which Karkov (ledge, of the two that were on the Mizbeach) did the Mishnah refer to?

Answer: The Amah width from horn to horn where the Kohanim walked.

Question: If there are limbs of the Musaf offering of Shabbos and limbs of the Musaf offering of Rosh Chodesh, which are brought first on the Mizbeach?

Answer (R. Yirmiyah): The Rosh Chodesh limbs are first.

Proof for R. Yirmiyah (Beraisa): When the song (of the Leviim) of Shabbos and the song of Rosh Chodesh coincide, the song of Rosh Chodesh is first.

(R. Yosa): It is different there, as R. Chiya cited from R. Yochanan that it is in order to publicize that it is Rosh Chodesh.

How does he do it? He slaughters the Shabbos Musaf offering and says upon it the song of Rosh Chodesh. But here, when there are both the Musaf of Shabbos and of Rosh Chodesh, the Musaf of Shabbos comes first, as it is more frequently brought.

The Mishnah taught that if a person consecrates Shekalim or Bikurim (nowadays), it is Kodesh. R. Shimon said that if a person says that the Bikurim are Kodesh, they are not Kodesh.

From R. Shimon's words we see that if a person says that Shekalim are Kodesh, they are Kodesh.

(R. Shimon ben Yehuda citing R. Shimon): Neither are Kodesh.

(Beraisa): A convert nowadays (when there is no Temple) must consecrate a quarter of a silver Dinar for his nest offering.

(R. Shimon): R. Yochanan ben Zakai annulled the requirement because of the potential destruction involved (that he might use the money for his own personal benefit and transgress the prohibition of Meilah).

Question: What is the meaning of potential destruction?

Answer: It is like the Beraisa - One may not consecrate, make an Erchin vow, make a Cherem or separate Terumos and Maaseros nowadays. If one did, if it is clothing, it should be burned, if it is an animal, it must be eradicated. How is this done? The door is locked behind it and it dies by itself. If it is money, it should be thrown into the Dead Sea.

Question: What is the law if nowadays, a convert did consecrate it?

Answer: From that which R. Shimon said that R. Yochanan ben Zakai annulled it because of the potential destruction involved, it shows that if a convert did consecrate it, it worked.

Question (R. Yuda Antudraya to R. Yosi): Here you said that it consecrates and there you said that it does not consecrate? (We just said from R. Shimon that if the convert consecrates, it takes effect. But earlier, R. Shimon ben Yehuda cited R. Shimon as saying that one is not able to consecrate Shekalim nowadays.)

Answer (R. Yosi to R. Yuda): There, concerning Shekalim, if one would consecrate and the Temple would later be rebuilt, they would use new Shekalim (of that year) for the sacrifices and the Shekel that this person consecrated would be from the old Shekalim. But here, concerning the convert's consecration, what would you say? The birds that it buys do not need to come from a new collection, so if he consecrates it, it is valid.

Question: Why not leave the Shekel until the Temple will be built (and if it is this year, it will be able to be used)?

Answer: Perhaps it will be built as the Mishkan originally was (in the month of Nisan), which will mean that the Shekel he consecrated was from the previous year (as the new year begins in Nisan). But for the convert's consecration, how it that relevant?

(Rav Hamnuna and Rav Ada bar Ahavah citing Rav): The Halachah is like R. Shimon (in the Mishnah, that Bikurim cannot be consecrated, but consecrating Shekalim would take effect.)