1)

(a)According to Rav Ashi, ve'Chein bi'Sheniyah pertains to Motza'ei Shevi'is as well, and it is the first six years of Bayis Sheini that the Tana does not count - the six years that it took for Ezra to move from Bavel to Eretz Yisrael and sanctify Eretz Yisrael.

(b)This explains how the four hundred and twentieth year took place in the Sh'mitah, and the Churban, on Motza'ei Sh'mitah - in that the four hundred and twentieth year (the year of the Churban) was now the four hundred and fourteenth year from the time that they began counting Sh'mitin and Yovlos. Deduct the eight Yovlos, leaving fourteen years, in which case the four hundred and twentieth year was a Sh'mitah-year.

(c)And the author of the Beraisa is now - the Rabbanan.

(d)The construction of the Beis-Hamikdash began in the second year of Daryavesh's reign, and was completed in Adar of his sixth year, and ...

1. ... the Pasuk in Ezra records that in Av of the following year Ezra moved from Bavel to Eretz Yisrael.

2. ... they began counting the Sh'mitin and Yovlos - in Tishri (the seventh year of Daryavesh).

2)

(a)Calev was ...

1. ... forty when he spied out Eretz Yisrael (thirty-nine when he left Egypt) ...

2. ... seventy-eight when Yisrael crossed the Yarden, and ...

3. ... eighty-five when the conquest of Cana'an was completed ...

(b)... a proof that - the conquest of Cana'an lasted seven years.

(c)We assume that, just as the conquest took seven years, so too, did the distribution. The proof that it did lies in the fact that - otherwise, the Yovel year would not have arrived fourteen years after the Churban Beis-Hamikdash.

3)

(a)The ...

1. ... minimum number of pre-examined lambs for the Korban Tamid that had to be kept in the Lishkas ha'Tela'im was - six.

2. ... maximum number was - limitless.

(b)When the Tana says (with regard to the minimum number of lambs) 'K'dei le'Shabbos ve'li'Shenei Yamim-Tovim', he is referring to - Shabbos that is followed by (or preceded by) two days Rosh Hashanah.

(c)The minimum number of trumpets was two and of harps, nine, the maximum was - limitless, whereas ...

(d)... the number of pairs of cymbals used was - one.

4)

(a)The problem with the insinuation that a minimum of six lambs was necessary for Shabbos and two days Rosh Hashanah is that - taking into account the Musaf, six lambs would not even nearly have sufficed.

(b)The significance of the Tana's association therefore - is no more than a casual one, to remind us that it is six lambs that are required on a regular day, and not five or four.

5)

(a)We establish the author of our Mishnah as ben Bag-Bag, who learns from the Gezeirah-Shavah "Tishmeru" (Parshas Pinchas, in connection with the Korban Tamid) "Ve'hayah Lachem le'Mishmeres" (Parshas Bo, in connection with the Korban Pesach)" that - the Korban Tamid, like the Korban Pesach, requires inspection four days prior to its being brought on the Mizbe'ach.

(b)We prove from the Lashon in our Mishnah K'dei le'Shabbos ve'li'Shenei Yamim-Tovim that - the connection between the six lambs and the three specified days is not intrinsic (only casual, as we explained).

6)

(a)According to our initial description of the procedure concerning the six lambs - they placed six lambs in the Lishkas ha'Tela'im (on the day of the inauguration of the Mizbe'ach).

(b)After taking two lambs each day, they examine two more lambs to replace them. The four days that the examination precedes their being brought on the Mizbe'ach are - inclusive.

(c)Consequently, the two lambs that they examine on Sunday and Monday, they bring - on Wednesday and Thursday, respectively.

(d)The problem with this explanation is that - the four days examination prior to the Korban Pesach is exclusive (from the tenth to the fourteenth)?

7)

(a)Consequently, they initially placed eight lambs in the Lishkas ha'Tela'im.

(b)And when the Tana refers to six, he means - after two of them have been removed and before they have been replaced.

(c)According to the new explanation, they use the two lambs that they examined on Sunday and Monday - on Thursday and Friday, respectively.

(d)And the alternative way of understanding our earlier answer (to explain the association between the six lambs and Shabbos and the two days of Rosh-Hashanah) Simna be'Alma is that - just as when Rosh Hashanah falls immediately before or after Shabbos, it is necessary, for practical reasons, to examine the animals that are brought the day after, four days earlier, so too, is this Halachically necessary with regard to the Korban Tamid, on a daily basis.

8)

(a)Even though our Mishnah permits a limitless amount of trumpets and harps, this is not meant literally. The actual (maximum) number as stated by Rav Huna number is - a hundred and twenty.

(b)Rav Asi learns from the Pasuk in Divrei Hayamim "ve'Asaf bi'Metzaltayim" that - only one set of cymbals was used.

(c)"bi'Metzaltayim" is written in the plural - because, technically speaking, they consist of two pieces, yet the Tana counts them as one, because, they are only played in harmony and by one person.

9)

(a)There is no limit as to how many Levi'im are permitted to go up to the Duchan. The minimum number given by our Mishnah is - twelve.

(b)The Tana permits a Katan (under the age of bar-Mitzvah) to enter the Azarah to sing together with the grown-ups, even though he is not allowed to enter it to perform any other Avodah ...

(c)... even ...

1. ... to sweep the Azarah, to open the gates ...

2. ... or to accompany the Levi'im on an instrument.

(d)And the reason the Chachamim permitted him to sing with the older Levi'im is - because the sweet voice of a Katan enhances the singing of the grown-ups.

10)

(a)According to Rebbi Eliezer ben Ya'akov, a Katan is not counted among the twelve minimum singers required, nor is he even allowed on the Duchan. He is only permitted to stand on the floor in front of the steps leading up to the Duchan, his head between the legs of the grown-up Levi'im.

(b)The ...

1. ... title Tzo'arei ha'Levi'im is - the title given to the young Levi'im who sang with the grownups (which means those who caused the Levi'im agitation, as we will explain shortly).

2. ... the minimum of twelve Levi'im, Rav Papa explains - corresponds to the nine Kinoros, the two Nevalim and the one set of cymbals.

(c)Rebbi Yochanan learns from the Pasuk "Vaya'amod Yeshu'a Banav ve'Echav, Kadmiel u'Vanav B'nei Yehudah ke'Echad la'Menatze'ach al Oseh ha'Melachah be'Veis ha'Elokim" that - a young Levi is permitted to sing together with the grown-ups.

11)

(a)Rebbi Yehudah in a Beraisa, learns from the Pasuk in Tehilim "Sova (which we amend to 'Sheva') Semachos es Panecha" that - a Kinor comprises seven strings.

(b)The harp played in the days of Mashi'ach will comprise - eight strings (as the Pasuk there writes "la'Menatze'ach al ha'Sheminis").

(c)A third Pasuk in Tehilim writes "Alei Asor, va'alei Neivel ... ", whilst in the following Kapitel, David Hamelech repeats "be'Neivel Asor Azamrah Lach" - with reference to Olam ha'Ba (after Techi'as ha'Meisim), since the Pasuk continues "Shiru la'Hashem Shir Chadash" (which, as opposed to Shirah, refers to Olam ha'Ba).

(d)That harp will comprise - ten strings.

12)

(a)The problem posed by the Beraisa of Rebbi Yehudah on our Mishnah, which states (in connection with the young Levi'im) "Lo Hayu Omrim Lo be'Neivel ve'Lo be'Chinor" is that - according to Rebbi Yehudah, the Neivel will be played in Olam ha'Ba, but not played in the two Batei-Mikdash.

(b)We therefore suggest that the author of our Mishnah - must be the Rabbanan of Rebbi Yehudah.

(c)We reconcile our Mishnah with Rebbi Yehudah however - by defining the Neivel there as a wind instrument, which they call Neivel because, like its namesake, it produces many notes,.

13)

(a)The real title of the young Levi'im who sing with the grownups is So'arei ha'Levi'im - the Levi'im's assistants ...

(b)... and our Mishnah refers to them as 'Tzo'arei ha'Levi'im' - because the sweetness of their voices (which they, the grownups cannot emulate, causes the latter much agitation).

14)

(a)Our Mishnah rules that Erchin, Sadeh Achuzah, Shor ha'Mu'ad that killed an Eved, Oneis and Mefateh and Motzi Shem-Ra - all go sometimes Lehakel and sometimes Lehachmir (depending on the intrinsic value of the respective item, since their payments are all fixed).

(b)Erech is 'Lehakel and Lehachmir - inasmuch as the Noder has to pay the age-determined amount fixed by the Torah, irrespective of whether the man is extremely good-looking (and whose intrinsic value is therefore higher) or exceedingly ugly (and who is therefore worth far less).

(c)This does not however, extend to someone who declares 'Harei Damav alai' - who must pay Hekdesh the Nidar's intrinsic value.

(d)We extrapolate from the Mishnah's insertion of 'she'be'Yisrael' with regard to Erchin that - a Nochri does not have an Erech.

(e)We suggest that the author cannot be Rebbi Meir (whom we cited in the first Perek and) who rules that - 'Nochri 'Ne'erach ve'Lo Ma'arich'.

15)

(a)We reconcile our Mishnah with Rebbi Meirby incorporating a Nochri in the Din, notwithstanding the Lashon 'she'be'Yirael', which the Tana mentioned only on account of a statement by Rav Yehudah Amar Rav - who forbids praising the looks of a Nochri (in which case, the Mishnah could not have said 'Echad she'He'erich es ha'Na'eh', with regard to him.

(b)The Tana does not have said 'es ha'Na'eh she'be'Yisrael ve'es ha'Ki'ur she'be'Akum' - because the cases in our Mishnah are each confined to people of the same nation.

(c)We reconcile this with 'ha'Gedolah she'bi'Kehunah ve'es ha'Ketanah she'be'Yisrael' - in that, granted Kohanim have a greater Kedushah than Yisre'elim, they are nevertheless members of the same nation.

(d)Alternatively, the Tana confines himself to a Yisrael because of the Seifa - the case of Sadeh Achuzah, where he could not have mentioned a Nochri, since he cannot inherit a piece of land in Eretz Yisrael.