1)

(a)What does the Beraisa cited by Rabah bar Rav Chanan learn from the fact that the Pasuk in Emor juxtaposes the two lambs of the Zivchei Shalmei Tzibur to the Sa'ir Chatas that was brought together with them?

(b)On what grounds did Rava object to this Limud?

(c)So he cited another Beraisa in the name of Rav Mari b'rei de'Rav Kahana. How does the Tana there learn Zivchei Shalmei Tzibur from the Pasuk in Beha'aloscha (in connection with the trumpets) "al Oloseichem ve'al Zivchei Shalmeichem"?

(d)What do we then learn from the first Hekesh (comparing the Zivchei Shalmei Tzibur to the Sa'ir Chatas)?

1)

(a)The Beraisa cited by Rabah bar Rav Chanan learns from the fact that the Pasuk in Emor juxtaposes the two lambs of the Zivchei Shalmei Tzibur to the Sa'ir Chatas that was brought together with them that - the former require Tzafon (like it does).

(b)Rava objected to this Limud - due to the fact that we only know the Chatas itself from a Hekesh to Olah, and as we already know, we cannot learn one Hekesh from another by Kodshim.

(c)So he cited another Beraisa in the name of Rav Mari b'rei de'Rav Kahana, which learns Tzafon by Zivchei Shalmei Tzibur from a Hekesh to Olah (from the Pasuk in Beha'aloscha "al Oloseichem ve'al Zivchei Shalmeichem").

(d)And from the first Hekesh (comparing the Zivchei Shalmei Tzibur to Chatas) - we learn that Zivchei Shalmei Tzibur, like Chatas, can only be eaten by male Kohanim.

2)

(a)By the same token, Abaye asked Rava why we do not learn from the Pasuk in Naso (comparing the ram of the Shalmei Nazir to the she-lamb of his Chatas) that the former may only be eaten by male Kohanim. In answer, Rava quoted him the Pasuk there "Velakach ha'Kohen es ha'Zero'a Besheilah". How does that answer the Kashya?

(b)What problem did Abaye have with the Hekesh in this Pasuk, which, according to the first Lashon, Rava was unable to answer?

2)

(a)By the same token, Abaye asked Rava, why we do not learn from the Pasuk in Naso (comparing the ram of the Shalmei Nazir to the she-lamb of his Chatas) that the former may only be eaten by male Kohanim. In answer, Rava quoted him the Pasuk there "Velakach ha'Kohen es ha'Zero'a Besheilah" - implying that the rest of the animal remains the owner's and may be eaten by him.

(b)Abaye nevertheless had a problem with the Hekesh in this Pasuk (which, according to the first Lashon, Rava was unable to answer) - that at least the Zero'a Besheilah should be eaten by male Kohanim only (whereas we will learn in the next Mishnah that it can also be eaten by their wives ... ).

3)

(a)In the second Lashon, Rava (or Ravina) answered him Kodesh Ikri, Kodesh Kodshim Lo Ikri. What did he mean by that?

(b)And from the Hekesh he learns she'Im Gilach al Achas mi'Sheloshtan, Yatza. What does he mean by that? What does Sheloshtan mean?

(c)In that case, what are we learning from what?

(d)Why is the Shelamim more obvious than the Olah and the Chatas regarding permitting the Nazir to drink wine?

3)

(a)In the second Lashon, Rava (or Ravina) answered him Kodesh Ikri, Kodesh Kodshim Lo Ikri - meaning that, by calling the Zero'a Besheilah "Kodesh" (and not Kodesh Kodshim), the Torah indicates that it is not in fact, comparing it to a Chatas.

(b)And from the Hekesh he learns she'Im Gilach al Achas mi'Sheloshtan, Yatza, by which he means - that if the Nazir shaved on any one of the three Korbanos (the Shelamim, the Olah or the Chatas) that he has to bring, he may proceed to drink wine (though he still remain obligated to bring the remaining two Korbanos).

(c)In that case, we are learning (not the Shelamim from the Chatas, but) - the Chatas (and the Olah) from the Shelamim ...

(d)... which is more obvious than the Olah and the Chatas in this regard - because the Nazir's shaven hair has to be placed under the pot in which the Eil Nazir is cooking.

4)

(a)Our Mishnah now discusses the Todah and the Eil Nazir, which are Kodshim Kalim. Whereabouts in the Azarah are they Shechted?

(b)Where can they be eaten, by whom, how and until when?

(c)The Torah explicitly writes in Tzav that the Todah can only be eaten for a day and a night. What does the Pasuk there "al Zivchei Todas Shelamav" come to include?

(d)The Moram (the part that is separated) that is unique to the Eil Nazir is the Zero'a Besheilah (which we just discussed). What is the Moram ...

1. ... that is unique to the Todah?

2. ... that is shared by both of them?

(e)What is the sole difference between the Todah and the Eil Nazir on the one hand, and their Moram on the other?

4)

(a)Our Mishnah now discusses the Todah and the Eil Nazir, which are Kodshim Kalim - and can be Shechted anywhere in the Azarah.

(b)They can be eaten anywhere in Yerushalayim, by anyone (even a Zar), prepared in any manner, until the following midnight.

(c)The Torah explicitly writes in Tzav that the Todah can only be eaten for a day and a night. The Pasuk there "al Zivchei Todas Shelamav" comes to include - Zivchei Shalmei Tzibur in this Din

(d)The Moram (the part that is separated) that is unique to the Eil Nazir is the Zero'a Besheilah (which we just discussed). The Moram ...

1. ... that is unique to the Todah - is the four loaves from the four kinds of bread that accompanies it.

2. ... that is shared by both of them is - the Chazeh and Shok (the right breast and calf, that are given to the Kohen from every Shelamim).

(e)The sole difference between the Todah and the Eil Nazir on the one hand, and their Moram on the other is that - whereas the former can be eaten by anyone, the latter can only be eaten by the Kohanim, and their wives, children and Avadim.

5)

(a)What problem does Rebbi Nechemyah in a Beraisa have with the Pasuk in Shemini "es Chazeh ha'Tenufah ve'es Shok ha'Terumah Tochlu be'Makom Tahor"?

(b)How does he solve it? What does he learn from there with regard to the location where the Moram min ha'Shelamim may be eaten?

(c)On what basis do we suggest that perhaps the Torah is referring to the Machaneh Leviyah?

(d)To counter this suggestion, what does Abaye learn from the word "osah" (in the Pasuk there [in connection with the Korban Minchah] "Va'achaltem osah be'Makom Kadosh")?

5)

(a)The problem Rebbi Nechemyah in a Beraisa has with the Pasuk "es Chazeh ha'Tenufah ve'es Shok ha'Terumah Tochlu be'Makom Tahor" is that - it seems to imply that the Korbanos mentioned earlier (the Se'irei Chatas and the Minchah), can be eaten in a Tamei location (see Metzapeh Eisan).

(b)He therefore explains that - the Torah is actually coming to teach us where the Moram min ha'Shelamim may be eaten, since "Tahor" in this context implies that it is partially Tahor, Tahor from Tum'as Metzora but still Tamei Tum'as Zav (anywhere in Machaneh Yisrael).

(c)We suggest that the Torah is referring to the Machaneh Leviyah, because perhaps Tahor means from Tum'as Zav and Tamei, Tamei Meis (since a Tamei Meis is permitted min ha'Torah, to enter the Machaneh Leviyah).

(d)To counter this suggestion, Abaye learns from the word "osah" (in the Pasuk there [in connection with the Korban Minchah] "Va'achaltem osah be'Makom Kadosh") that - the Korban Minchah may be eaten in the Machaneh Leviyah, but no other loaves (such as the Lachmei Todah, or any other Moram), may.

6)

(a)Abaye therefore explains that the previous Pasuk takes the Lachmei Todah out of Machaneh Shechinah (into Machaneh Leviyah), and "be'Makom Tahor", out of Machaneh Leviyah into Machaneh Yisrael. How does Rava correlate these two Pesukim?

(b)Rava explains that we cannot include Machaneh Leviyah from the second Pasuk, because it would mean moving it back two Machanos. What problem do we have with this argument?

(c)We also query Rava from the Pasuk in Re'ei (in connection with all Kodshim Kalim) "Lo Suchal Le'echol bi'She'arecha". What Kashya does this pose on Rava?

(d)What do we therefore conclude?

6)

(a)Abaye therefore explains that the previous Pasuk takes the Lachmei Todah out of Machaneh Shechinah (into Machaneh Leviyah), and "be'Makom Tahor", out of Machaneh Leviyah into Machaneh Yisrael. According to Rava - the first Pasuk takes the Lachmei Todah even out of Machaneh Yisrael, and "be'Makom Tahor", takes them back into Machaneh Yisrael.

(b)Rava explains that we cannot include Machaneh Leviyah from the second Pasuk, because it would mean moving it back two Machanos. The problem with this argument is that - if "Va'achaltem osah ... " can move it out two Machanos, why can "be'Makom Tahor" not move it back two Machanos?

(c)We also query Rava from the Pasuk in Re'ei "Lo Suchal Le'echol bi'She'arecha" - implying that all Kodshim Kalim cannot be eaten outside Yerushalayim (and certainly not Moram, which is more stringent than the Kodshim themselves.

(d)We therefore conclude - that Abaye's interpretation is the correct one.

7)

(a)What sole distinction does the Tana draw between a Shelamim and a Todah?

(b)What is the significance of the three times that the Torah (in Vayikra) repeats the phrase "Veshachat oso Pesach (or Lifnei) Ohel Mo'ed"?

(c)What does the Beraisa learn from this repetition?

(d)How does the Tana Kama then know that one may Shecht Kodshim Kalim on the north side of the Azarah?

7)

(a)The sole distinction that the Tana draws between a Shelamim and a Todah is that - whereas the latter can be eaten for only a day and a night, the former can be eaten for two days and the night in between.

(b)The Torah(in Vayikra) repeats the phrase "Ve'shachat oso Pesach (or Lifnei) Ohel Mo'ed" three times - once in the Parshah of ben Bakar, once by the Kesev and once by the Eiz.

(c)The Beraisa learns from this repetition that - one may Shecht Shelamim anywhere in the south, east or west side of the Azarah (though we will explain this a little differently shortly).

(d)The Tana Kama learns that one may Shecht Kodshim Kalim on the north side of the Azarah - from a Kal-va'Chomer from Kodshei Kodshim, which one cannot Shecht on the other sides, yet one can Shecht them on the north.

55b----------------------------------------55b

8)

(a)Rebbi Eliezer requires a Pasuk to teach us that Kodshim Kalim can be Shechted in the north. Why might we have thought that they cannot?

(b)According to the Tana Kama, we need the three Pesukim mentioned earlier; one to teach us that ...

1. ... Shelamim require Pesach Ohel Mo'ed. What are the ramifications of this Halachah?

2. ... Tzedadin is Kasher. What does Tzedadin mean?

(c)And what does he learn from the third Pasuk?

(d)Rebbi Eliezer learns Tzafon from the third Pasuk. On what grounds does he disagree with the Tana Kama's Kal va'Chomer?

(e)What does he then say about Tzidedei Tzedadin?

8)

(a)Rebbi Eliezer requires a Pasuk to teach us that Kodshim Kalim can be Shechted in the north. Otherwise, we would think that - if the three initial directions which are Kasher to Shecht Kodshim Kalim, are Pasul to Shecht Kodshei Kodshim; Tzafon, which is Kasher to Shecht Kodshei Kodshim, should certainly be Pasul to Shecht Kodshim Kalim.

(b)According to the Tana Kama, we need the three Pesukim mentioned earlier; one to teach us that ...

1. ... Shelamim require Pesach Ohel Mo'ed - and cannot be Shechted as long as the Kohanim have not yet opened the doors of the Azarah.

2. ... Tzedadin is Kasher - meaning that they do not need to be Shechted in line with the entrance to the Heichal.

(c)From the third Pasuk, he learns - that Tzid'dei Tzedadin is Pasul (to preclude the rooms adjoining the Azarah) because he interprets "Lifnei" literally (even though "Pesach" is not literal, as we will see).

(d)Rebbi Eliezer learns Tzafon from the third Pasuk. He disagrees with the Tana Kama's Kal va'Chomer - because, seeing as Tzafon is no more Kadosh than the other directions, perhaps the Torah prescribes Tzafon for Kodshei Kodshim and the other directions for Kodshim Kalim (exclusively) ...

(e)... whereas the preclusion of Tzidedei Tzedadin - does not require a Pasuk.

9)

(a)After writing "Lifnei Ohel Mo'ed" by the Shalmei Par to preclude Tzidedei Tzedadin), it changes to "Pesach Ohel Mo'ed" to teach us the Halachah of Rav Yehudah Amar Shmuel. What does Rav Yehudah Amar Shmuel learn from this Pasuk?

(b)How does he and Rebbi Ukva bar Chama Amar Rebbi Yossi b'Rebbi Chanina extrapolate this from there?

(c)How did the b'nei Eretz Yisrael, quoting Rav Acha bar Ya'akov Amar Rav Ashi, apply this to the Mishkan?

(d)What if the door of the Heichal is closed but not locked?

9)

(a)After writing "Lifnei Ohel Mo'ed" by the Shalmei Par to preclude Tzidedei Tzedadin), it changes to "Pesach Ohel Mo'ed" to teach us the Halachah of Rav Yehudah Amar Shmuel, who learns from this Pasuk - that a Shelamim that is Shechted before the Kohanim have opened the doors of the Heichal is Pasul.

(b)He and Rebbi Ukva bar Chama Amar Rebbi Yossi b'Rebbi Chanina) extrapolate this from there - because "Pesach " implies an open doorway (as opposed to Deles, which refers to a door that is closed).

(c)The b'nei Eretz Yisrael, quoting Rav Acha bar Ya'akov Amar Rav Ashi, apply this to the Mishkan - to a case where the Shelamim was Shechted before it had been set up, or after it had been dismantled.

(d)If the door of the Heichal is closed but not locked - it is as if it is locked.

10)

(a)On what basis does Rebbi Zeira consider a curtain across the entrance as if it was open?

(b)What do we mean when we ask "Govhah Mai"?

(c)Rebbi Yossi b'Rebbi Yehudah in a Beraisa, refers to two Pishp'shin (small doorways) in the Beis ha'Chalifos that were eight Amos tall. What was the 'Beis ha'Chalifos'? What was it used for?

(d)What dual purpose do we currently ascribe to the Pishp'shin?

(e)What is the length of the Ulam and what status does it have?

10)

(a)Rebbi Zeira considers a curtain across the entrance as if it was open - because the purpose of the curtain is for Tz'niyus (modesty) and not in order to close the opening.

(b)When we ask "Govhah Mai", we mean to ask - whether a pile of something or a piece of wood, blocking the entrance is considered closed or not.

(c)Rebbi Yossi b'Rebbi Yehudah in a Beraisa, refers to two Pishp'shin (small doorways) in the Beis ha'Chalifos that were eight Amos tall. The Beis ha'Chalifos refers to the northern and southern wing of the Ulam, which protruded from the center fifteen Amos in either direction. It contained windows where, from the outside, the Kohanim would place the knives that were used for the Avodah.

(d)We currently ascribe to the Pishp'shin the dual purpose of - permitting the eating of Kodshei Kodshim and the Shechting of Kodshim Kalim, in the northern and southern sections of the Azarah (since any area that faces an open doorway of the Heichal, is considered "Lifnei Hash-m".

(e)The length of the Ulam - which has the status of the Ohel Mo'ed, is eleven Amos.

11)

(a)How do we initially interpret eight Amos tall, to resolve our She'eilah?

(b)How do we refute this interpretation? What does the Tana really mean by eight Amos tall?

(c)How do we reconcile this answer with the Beraisa which gives the measurements of all the doorways in the second Beis-Hamikdash as twenty Amos tall by ten Amos wide?

11)

(a)To resolve our She'eilah, we initially interpret eight Amos tall to mean that - there was something eight Amos tall blocking the entrance.

(b)We refute this interpretation however - by interpreting the Beraisa literally, to mean that the doorway was actually eight Amos tall (in spite of the forthcoming Beraisa, as we will now see).

(c)We reconcile this answer with the Beraisa which gives the measurements of all the doorways in the second Beis-Hamikdash as twenty Amos tall by ten Amos wide - by confining that statement to regular doorways that were used as entries and exits, whereas the one under discussion was a secondary doorway, used solely for the purpose that we described.

12)

(a)On which side of the Beis-ha'Chalifos were the Pishp'shin situated?

(b)Then why is between the Beis-ha'Chalifos and the northern and southern walls (which did not face the Pishp'shin), included in the Din of Lifnei Ohel Mo'ed? How can the Beraisa permit the entire Azarah?

12)

(a)The Pishp'shin were situated on the west side of the Beis-ha'Chalifos.

(b)Nevertheless, between the Beis-ha'Chalifos and the northern and southern walls, which did not face the Pishpeshin, is described as Lifnei Ohel Mo'ed (justifying the Beraisa's permitting the entire Azarah) - because in fact, the Pishp'shin were situated on the north and south-western corners of the Beis-ha'Chalifos, inclined slightly towards the north and the south, respectively.

13)

(a)We ask what the Din will be with regard to Shechitas Kodshim Kalim and Achilas Kodshei Kodshim in the area behind the Beis ha'Kapores. What is the Beis ha'Kapores?

(b)We resolve this She'eilah by citing a statement of Rami bar Rav Yehudah Amar Rav. What does he say about Achorei Beis ha'Kapores? What does he mean by Lul Katan?

(c)This is what the Mishnah in Tamid is referring to when it states Shenayim le'Par Bar. What does that mean?

(d)How does Rabah bar Rav Shilo interpret le'Par Bar?

13)

(a)We ask what the Din will be with regard to Shechitas Kodshim Kalim and Achilas Kodshei Kodshim in the area of behind the Beis ha'Kapores - which is another name for the Kodesh Kodshim.

(b)We resolve this She'eilah by citing a statement of Rami bar Rav Yehudah Amar Rav, who declares - that there was a Lul Katan (a small window-like entrance) at the back of the room behind the Kodesh Kodshim, thereby permitting Kodshei Kodshim to be eaten and Kodshim Kalim to be Shechted in that part of the Azarah.

(c)This is what the Mishnah in Tamid is referring to when it states Shenayim le'Par Bar - which means that two guards were placed at that spot, because there was a (sort of) doorway there.

(d)Rabah bar Rav Shilo interprets le'Par Bar to mean that - they guarded on the outside (and not on the inside).

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