maybe

He [Rav Huna] said according to this tanna, as it is taught [in a baraita]: "'And for him there is no death penalty' (Deuteronomy 19:6)—about the blood avenger the verse speaks. You say it's about the blood avenger or maybe the verse is actually speaking about the murderer? When it says, 'Since he didn't hate him recently' (Deuteronomy 19:6)—this is speaking about the murderer, [but then] how can I uphold 'and for him there is no death penalty'? [This should have been obvious because it has already been established by the fact that he's a manslayer!]. [Therefore], the verse speaks about the blood avenger."

They inquired, Is it with the death of all of [the types of high priest enumerated in the mishna] that [the murderer] returns [from exile]? Or maybe it's with death of any of them?

GEMARA: What is the reason [that he doesn't go to exile if the high priest dies before he gets there]? Abaye says it's a fortiori, And just as someone who was already in exile goes out [with the death the high priest], then now, someone who never went to exile should certainly not be exiled. But maybe the one was exiled got an atonement, and the one who wasn't exiled didn't [get his atonement]? Is exile the thing that grants atonement? The death of the high priest is what grants atonement.

But maybe the scriptural warning is necessary to obligate one to bring a conciliatory sacrifice, that Pesach and circumcision which don't have a scriptual warning also don't have a conciliatory sacrifice.

A baraisa was taught in accordance with [the view of] Reish Lakash, "B'chol kodesh lo sigah" is a scriptural warning for eating [sacrificial foods while one is impure]. You say that it is a warning for eating? Or maybe it's only a warning for touching? The Torah therefore says, "In all sanctity he shall not touch and into the Temple etc." The Torah juxtaposes sacrificial foods with the Temple. Just as the Temple is a thing that involve the loss of life [one who enters while impure is subject to kares], so too the whole [verse] most involve the loss of life. And does touching [sacrificial foods, which is punishable with malkus] involve any loss of life? Rather you must say that the "b'chol kodesh lo sigah" refers to eating [sacrificial foods].

What is this opinion of Rebbi Yehuda? That it was taught it a baraisa, Rebbi Yehudah says, (Deuteronomy 26,10) "And he shall place" it this is a reference to the waving. You say that it is referring to the waving or maybe it is really referring to the actual placement? But when the Torah also says, (Deuteronomy 26,4) "And he shall place", the [requirement of] placement has already been stated. So how will I maintain (Deuteronomy 26,10) "And he shall place"? It [must be referring to] waving.

Rebbi Elazar said, in three places the divine presence made an appearance. In the court of Shem, in the court of Shmuel HaRamasi, and in the court of Shlomo. In the court of Shem, as it is written, (Genesis 38,26) And Yehudah recognized her and said she is righteous, it is from me". How did he know? Maybe the same way that he had went to her, a different man also had went to ho her? A hevenly voice called out and said "From me" these hidden things have come forth.

In the court of Shlomo, as it is written, (I Kings 3,27) "And the king answered and said, give her the living child and do not kill it, for she is the mother. How did he know? Maybe she was deceiving him? A heavenly voice called out and said she is the mother

Rava said, how do we know [that it was a heavenly voice]? Maybe by Yehuda, once he counted the days and nights and reasoned that we can make a presumption from what we know but we can not make a presumption from what we do not know.

"has no slander upon his tongue" this refers to Yakov, our forefather, as it is written (Genesis 27,12) "Maybe my father will feel me and I will be in his eyes like a deceiver".

Yeshaya returned and established these on two, as it is said (Issiah 56,1) "So says, God, guard justice, and do righteousness". Amos came and established these on one, as it is said (Amos 5,4) "Thus said Hashem to the house of Israel: Seek me Me, and live." Rav Nachman bar Yitzchak challenged this, maybe it means to seek out the entire Torah? Rather, Chabakuk came and established these on one as it said (Habakkuk 2,4) "The righteous shall live by his faith."