1)

(a)Shevu'os and Yedi'os ha'Tum'ah ...

1. ... Shabbos and Mar'os Nega'im all have in common the fact that - there are two cases at are written implied in the Torah and two cases that the Torah includes by means of a Ribuy ('Shetayim she'Hein Arba').

2. ... have in common the fact that - both are subject to bring a Korban Oleh ve'Yored (meaning an animal Korban for a wealthy person, a bird Korban for a poor person, and a flour-offering for someone who is destitute).

(b)The Tana is referring to - a Shevu'as Bituy exclusively (a Shevu'ah that a person makes voluntarily).

(c)The Pasuk in Vayikra writes specifically "Le'hara O Le'heitiv", which mean - either to suffer (such as by fasting) or to pamper oneself (such as by eating).

(d)The two cases that 'Shetayim' incorporate - pertain to the future (that he will either fast and then doesn't or that he will eat and then doesn't); whereas the two 'Arba' incorporate - pertain to the past (where he either swears that he fasted or that he ate, when really he didn't).

2)

(a)'Yedi'as ha'Tum'ah Shetayim' incorporates someone who does not know that he is Tamei and eats Kodshim or who enters the precincts of the Beis-Hamikdash; 'Arba' - someone he knows that he is Tamei but not that he is in the Beis Hamikash or that he is eating Kodshim.

(b)We learn from the Pasuk in Vayakhel "Vay'tzav Moshe Vaya'aviru Kol ba'Machaneh ... " - the prohibition of Hotza'ah (carrying from the house into the street)

(c)'Shetayim' incorporates the poor man (who is standing in the street) taking the loaf from the hand of the rich man (who is standing in the house) out into the street, and the rich man placing the loaf into the poor man's hand in the street, 'Arba' - the same two cases but with regard to Hachnasah (carrying from the street into the house).

(d)The ...

1. ... 'Shetayim' of Mar'os Nega'im incorporates - Baheres and Se'eis (two appearances of Tzara'as), whereas ...

2. ... 'Arba' incorporates - Sapachas (which in turn incorporate the Toldah of Baheres and the Toldah of Se'eis.

3)

(a)Regarding Yedi'os ha'Tum'ah, one only brings a Korban Olah ve'Yored - if there was a Yedi'ah to begin with, then he forgot at the time when he transgressed, and then he remembered again.

(b)If he was initially aware of the Tum'ah but then forgot and did not subsequently recall it, the Tana rules 'Sa'ir ha'Na'aseh bi'Fenim ve'Yom ha'Kipurim Toleh' 've'Yom ha'Kipurim Toleh''ve'Yom ha'Kipurim Toleh' which means that - the goat whose blood is brought inside together Yom Kipur protects him from being punished until he recalls that he was Tamei and brings the required Korban.

(c)'Sa'ir ha'Na'aseh bi'Fenim' refers to - the Sa'ir la'Hashem, whose blood is brought inside to be sprinkled.

(d)The other two are - the Sa'ir la'Azazel (which is taken out of the camp and pushed off a cliff) and the goat of the Musaf (whose blood is sprinkled outside [in the Azarah]).

4)

(a)In the reverse case, if he was initially unaware of the Tum'ah and realized it only later - the Sa'ir ha'Na'aseh ba'Chutz (as part of the Musaf) atones.

(b)He is not Chayav to bring the Korban Oleh ve'Yored - because one only brings a Korban Oleh ve'Yored if there was a Yedi'ah at the beginning.

(c)The Tana Kama learns from the Pasuk (written by the Musaf in Parshas Pinchas) "u'Se'ir Chatas Echad, Milevad Chatas ha'Kipurim" that - just as the latter (the 'Chatas ha'Na'aseh bi'Fenim') atones where there is a Yedi'ah (at the beginning), so too, does the former (the 'Sa'ir ha'Na'aseh ba'Chutz') only atone if there is a Yedi'ah (at the end).

(d)If someone enters the Beis-Hamikdash or ate Kodshim without being aware that he is Tamei - then the goats of the Musaf on Yom-Tov and of Rosh Chodesh throughout the year will atone for him.

5)

(a)The above is the opinion of Rebbi Yehudah; Rebbi Shimon disagrees by the goats of Rosh Chodesh, which, according to him, atone for - a Tahor person who eats Tamei Kodshim

(b)We might have otherwise thought that they don't - because, unlike the cases where a Tamei eats Tahor or enters the Mikdash, the Isur involved is not a Chiyuv Kareis.

(c)According to Rebbi Meir, all the goats atone for all of the above - with the sole exception of the Chatas ha'Na'aseh bi'Fenim of Yom Kipur, which atones for a Tamei person who knowingly enters the Beis-Hamikdash or eats Kodshim but who then forgets that he did.

(d)So many Korbanos need to atone for the same thing - in case the person sins again before the next goat has been brought.

6)

(a)Rebbi Shimon repeats the distinctions between the goats of Rosh Chodesh, of the Regalim and of Yom-Kipur - because of the She'eilah that the Rabbanan asked him.

(b)When they asked him whether one may bring a goat that was designated for one of those days, but not sacrificed, on the other - he replied in the affirmative.

(c)And when they asked him how this is possible, bearing in mind the differences between them, he replied that - that was of no consequence, seeing as they all come to atone for Tum'as Mikdash ve'Kadashav.

(d)Rebbi Shimon ben Yehudah quotes Rebbi Shimon somewhat differently. He concedes that the goats of Rosh Chodesh atone for a Tahor person who ate Tamei Kodesh. But he then go on to say that the goats of ...

1. ... the Regalim - also atone for a Tahor who ate Tamei Kodshim, in addition to a Tamei who ate Kodshim be'Tum'ah or who entered the Beis-Hamikdash without any knowledge at all.

2. ... Yom Kipur too - atone for both of the above in addition to a Tamei who ate Kodshim be'Tum'ah or who initially entered the Beis-Hamikdash without knowledge, but who then became aware of it.

7)

(a)When Rebbi Shimon ben Yehudah permitted bringing a goat that was prepared on one of the above days, on any one of the others, the Rabbanan asked him - how it is possible to bring the goat of Rosh Chodesh (which was designated specifically to atone for a Tahor who ate Tamei Kodshim) on Yom Kipur (which also comes to atone for a Tamei who ate Tahor Kodshim or who entered the Beis-Hamikdash)? ...

(b)... to which he replied that - seeing as they all atone for a branch of Tum'as Mikdash ve'Kadashav, it doesn't really matter.

(c)The Tana rules that what atones for ...

1. ... Zadon Tum'as Mikdash ve'Kadashav is - the Sa'ir ha'Na'aseh bi'Fenim and Yom Kipur.

2. ... all other sins, from Shogeg to Meizid, from Chayvei Asei to Chayvei Misos is - the Sa'ir ha'Mishtale'ach.

8)

(a)Finally, the Mishnah discusses who receives atonement via the Sa'ir ha'Mishtale'ach. According to the Tana Kama, it atones for Yisre'eilim, Kohanim - and the Kohen (Mashu'ach) Gadol.

(b)He then says that - the Kohen Gadol's bull atones for all cases of Tum'as Mikdash ...

(c)... incorporating all that the Sa'ir ha'Penimi and the Sa'ir ha'Chitzonh atone for Yisre'eilim.

(d)Rebbi Shimon disagrees with the Tana Kama. According to him, just as ...

1. ... the blood of the Sa'ir ha'Na'aseh bi'Fenim atones for Tum'as Mikdash ve'Kadashev of Yirael by means of the Zerikas Dam - so too, does - the Zerikas ha'Dam of the Kohen Gadol's bull atone for Tum'as Mikdash ve'Kadashav of the Kohanim.

2. ... 'the Viduy made over the Sa'ir ha'Mishtale'ach atones for the sins of Yisrael - so too, does the Viduy over the Kohen Gadol's bull atone for the sins of the Kohanim.