1)

(a)Rebbi Yochanan maintains that they took a count there and then (in Rebbi Yehudah's presence), and decided by a majority vote that 'ha'Mekadesh b'Chelko ... , Einah Mekudeshes'. Rav says that they still argue, and that Rebbi Yehudah still holds 'Mekudeshes'.

2)

(a)The Tana of the Beraisa learn from the Pasuk in Tzav "v'Chol Minchah Asher Te'aseh ba'Tanur ... l'Chol Bnei Aharon Tiheyeh" that the Kohanim are not permitted to swap their portion in the Menachos for their friend's portion in the Zevachim.

(b)From a series of extra Pesukim in the Parshah we extend this Halachah across the board (as we shall now see). A Korban Oleh v'Yored offered a poor man who could not afford to bring a Korban Beheimah the alternative to bring a bird instead.

(c)We might have thought that the Kohanim are permitted to swap ...

1. ... Menachos against Ofos because, unlike Menachos against Zevachim, the Korban Oleh v'Yored offers the option of bringing the former instead of the latter (which is not the case by Menachos and Zevachim).

2. ... Ofos against Zevachim because the blood of both is sprinkled (which is not the case by Menachos against Ofos, since Menachos do not have blood).

(d)Even once we know that the Kohanim cannot swap Ofos against Zevachim, we would still have thought that they are permitted to swap Menachos against Menachos (since both entail Avodah with the hand, whereas with Ofos and Zevachim, the former are killed by hand, and the latter, with a knife.

3)

(a)A Korban Beheimah is called a 'Zevach' because it has to be Shechted with a knife (which is what the word 'Zevach' really means), whereas a Korban Of is killed with the finger-nail of the Kohen.

(b)A Minchah Al ha'Machavas (which means a deep pan) floated in a Log of oil (which most Menachos required), and was therefore soft and spongy (seeing as the fire could not burn up all the oil), whereas a Minchas Marcheshes (which means a flat pan), was hard and brittle, because the oil which spread thinly across the pan (would be burned by the fire).

(c)We now learn from the Pasuk " ... va'Chareivah l'Chol Bnei Aharon Tiheyeh" that a Kohen is not even permitted to swap his portion in one Minchah Al ha'Machavas for another (or one Minchas Marcheshes for another).

(d)And from the Pasuk "Ish k'Achiv" we extend the prohibition of swapping one's portion in one Korban for another to all Kodshei Kodashim. We learn from ...

1. ... the Semichus "Ish k'Achiv ... Im Al Todah" that it even extends to Kodshim Kalim too.

2. ... the word "Ish" that a Gadol receives his portion of Kodshim (even if he is blemished), but not a Katan (even if he is not).

4)

(a)The Beraisa currently under discussion is a Sifra. The author of a Stam Sifra is Rebbi Yehudah.

(b)Abaye therefore proves from this Beraisa that Rebbi Yehudah must have retracted from his original opinion, and concedes to Rebbi Meir that a Kohen has no personal rights in his portion of Kodshim (and cannot therefore betroth a woman with it).

5)

(a)The Lechem ha'Panim was blessed as long as Shimon ha'Tzadik lived inasmuch as any Kohen who received a k'Zayis was satisfied.

(b)The Beraisa relates how, after his death, when the Kohanim would receive as little as a bean and were not satisfied the Tzenu'im (those who were reserved), would withdraw, and the Gargeranim (the greedy ones) would 'distribute it' (ha'Gargeranims Cholkin).

(c)Rava interpreted 'ha'Gargeranims Cholkin' as the greedy ones swapped their portions.

(d)A proof that Rebbi Yehudah did not retract from his original stance (as Abaye claimed), since he is the author of the Beraisa.

(e)He must be the author of the Beraisa because he is the only one who initially permitted a Kohen to betroth a woman with his portion of Kodshim.

6)

(a)We refute Rava's interpretation by re-translating 'ha'Gargerim Cholkim' to 'the greedy ones grabbed' (as if it had written 'ha'Gargerim Chotfim'), meaning that when their portion wasn't was insufficient, they grabbed those of their colleagues.

(b)And we prove this translation from the Seifa of the Beraisa which tells of the Kohen who grabbed his portion together with that of his friend.

(c)The nickname they ascribed to that Kohen for the rest of his life was 'ben Chamtzan' (Mr. Robber).

(d)Rabah bar Rav Shilo learned from the Pasuk "Elokai Paltani mi'Yad Rasha mi'Kaf Me'avel v'Chometz", and Rabah from the Pasuk "Limdu Heitev, Dirshu Mishpat, Ishru Chamotz" that 'Chamtzan' is synonymous with 'Chamsan' (meaning a robber).

7)

(a)Rav Acha b'rei d'Rava in the name of the Gemara learns from the Pasuk "v'Chol Ma'asar ha'Aretz mi'Zera ha'Aretz ... la'Hashem Hu Kodesh la'Hashem" that since Ma'aser Sheni is holy and belongs to Hash-m, it may not be used to betroth a woman.

(b)We query this however, from a number of Mishnayos, which permit betrothing a woman with Terumas Ma'aser, with Chalah, Shevi'is and Terumah. We reconcile Rav Acha b'rei d'Rava with the Mishnah which permits betrothing a woman with ......

1. ... Terumas Ma'aser, despite the Pasuk in Korach "Kein Tarimu Gam Atem Terumas Hash-m" because the Torah did not write "la'Hashem".

2. ... Chalah, despite the Pasuk in Shelach Lecha "Yitnu la'Hashem" because the Torah did not write "Kodesh".

3. ... Shevi'is, despite the Pasuk in Behar "Ki Yovel Hi Kodesh Tihyeh Lachem" because the Torah did not write "Kodesh la'Hashem".

4. ... Terumah, despite the Pasuk in Yirmiyahu ... "Kodesh Yisrael la'Hashem, Reishis Tevu'aso" because (we answer initially), the Navi is referring, not to Terumah, but to Yisrael.

(c)We refute this answer however on the grounds that, when all's said and done, the Navi is comparing Yisrael to Terumah.

(d)On account of this Kashya, Ravin Saba changed the word of Rebbi Meir's source to the words "la'Hashem Hu" (which is not written in the Pasuk in Yirmiyahu).

8)

(a)The problem that Shig'gas Ma'aser according to Rebbi Yehudah and Shig'gas Hekdesh according to Rebbi Meir have in common is that seeing as each one holds in their respective cases that b'Mezid she is betrothed, why is she not betrothed b'Shogeg.

(b)Rebbi Yakov heard each one's reason from Rebbi Yochanan, but did not know which was which. One of the reasons was that she would not consent if she knew; the other that neither of them would.

(c)The practical difference between the two reasons is if we asked her and she said that she did not mind, whether we need to ask him too.

9)

(a)Rebbi Yirmiyah worked out on his own volition, which is which. According to him, the woman would not have agreed to be betrothed with Ma'aser, because of the trouble of taking it to Yerushalayim. The man ...

1. ... would not have minded betrothing her with Ma'aser (had he known that it was Ma'aser) because he would transgress nothing and would gain a woman without any trouble.

2. ... as well as the woman, would have minded betrothing her with Hekdesh (had he known that it was Hekdesh) because neither she nor he would like to know that the Hekdesh was profaned through the transaction (that an Isur was performed together with a Chiyuv Me'ilah).

(b)Rebbi Yakov reacted to Rebbi Yirmiyah's explanation by pointing out that one could just as well say the other way round, as we shall now see.

(c)According to Rebbi Yakov, even the man would have objected to betrothing her with Ma'aser Sheni because of 'Unsa d'Urcha'. What he means, assuming that ...

1. ... he gave her fruit to the value of one Perutah is that seeing as the fruit can only be eaten in Yerushalayim, it is not worth a Perutah here, in which case he will only have given her a Perutah if he accepts the liability of the journey (and an Ones is more likely to occur with a woman than with a man).

2. ... he gave her a large amount of fruit is that he would accept the liability, because of the fear that should she accept it and something happened on the way, he would be landed with an unhappy wife.

(d)On the other hand, he would not have minded betrothing her with Hekdesh because, assuming he had no money available, he would gain a wife (and would be quite happy to pay Hekdesh later).

10)

(a)Rava asked Rav Chisda whether according to Rebbi Meir, who holds that a woman is not betrothed by Shig'gas Hekdesh, the money goes out to Chulin.

(b)One of the ramifications of Rava's She'eilah is whether the money has gone out to Chulin (and may now be spent) or not; the other is whether the man is obligated to bring a Korban Me'ilah and pay a fifth or not.

(c)Rav Chisda replied that since the woman is not betrothed, how can the money go out to Chulin?

(d)Rav Chiya bar Avin asked Rav Chisda whether the same applies to a sale to which he replied in the affirmative.

11)

(a)According to Rav Chisda in Rebbi Meir there is no Me'ilah by money of Hekdesh (only by eating Hekdesh food). Note, that Rav Chisda's opinion is based on that of Rebbi Yochanan (as quoted by Rebbi Yakov at the beginning of the Sugya).

(b)The Mishnah in Me'ilah discusses a case where the treasurer of Hekdesh inadvertently gave Hekdesh money to someone to look after. If he gave money that was wrapped to a storekeeper or to a private individual, and either of them used it it is they who would be Mo'el, and not the treasurer (because neither of the two had permission to use money that was wrapped).

(c)If he gave loose money ...

1. ... to a storekeeper, on the other hand he would be permitted to use it, in which case, it would be the treasurer who would be Mo'el if the storekeeper subsequently used it.

2. ... to a private individual he would be forbidden to use it. Consequently, he would be the one to be Mo'el if he did.

12)

(a)Rebbi Meir says 'Chenvani (who needs fluid money more than a private individual, but, because he often obtains goods on credit, less than a Shulchani) k'Ba'al ha'Bayis'. Rebbi Yehudah says 'ke'Shulachani'.

(b)A 'Shulchani' is the equivalent of a banker.

(c)We can extrapolate from Rebbi Meir that Me'ilah does pertain to spending money of Hekdesh. According to Rav Chisda, who says that it does not Rebbi Meir is merely countering Rebbi Yehudah: 'According to me', he is saying, 'nobody is Mo'el. But according to you, will not you concede that a Chenvani is like a private individual (and he is the one who will be Mo'el)'? To which Rebbi Yehudah replied 'Chenvani k'Shulchani' (and it is the treasurer who is Mo'el).