How could an elder enter the Kodesh ha'Kodoshim with Shimon ha'Tzadik? "V'Chol Adam Lo Yihyeh b'Ohel Mo'ed..." - even angels - "u'Dmus Pneihem Pnei Adam"!

Tosfos: The Yerushalmi asked this, and answered that perhaps it was the Shechinah.

Daf Al ha'Daf: Anaf Yosef (Vayikra Rabah) brings from the Rema (Toras ha'Olah) that it was only a Nevu'ah.

How could the Kohen Gadol enter the Kodesh ha'Kodoshim? "V'Chol Adam Lo Yihyeh b'Ohel Mo'ed..."!

Daf Al ha'Daf citing Pardes Yosef ha'Chadash: In the Yerushalmi, R. Avahu said that he was not considered an Adam, rather, an angel. Sefas Emes (Avos 1:15) asked, Shamai said 'receive every Adam with a pleasant face.' Why did he distance the Nochri who wanted to convert in order to be Kohen Gadol? He was not considered an Adam. He means, he wanted to be [Kohen Gadol, who is] not Adam. How could R. Avahu answer that he was considered an angel? R. Avahu said that Shimon ha'Tzadik saw the Shechinah, for angels may not enter!

Daf Al ha'Daf: Pri Tzadik (Yom Kipur 7) answered that the Kohen Gadol was stripped of physicality, and was left a Neshamah without a body - Hash-m's 'breath', a higher level than an angel.

Daf Al ha'Daf: Ahavas Chayim (Yom Kipur) cites a Midrash that Hash-m took Chanoch and made him into the angel Metatron. He can advocate for Yisrael better than other angels, which do not know the difficulty people have forcing themselves to serve Hash-m. Also the Kohen Gadol was like an angel, but with a higher ability to advocate. Targum Yonason translated "v'Chol Adam Lo Yihyeh b'Ohel Mo'ed b'Vo'u Lechaper ba'Kodesh...", and added 'for the sins of Yisrael', to teach why normal angels may not enter.

Why did Kohanim cease to use Hash-m's name in Birkas Kohanim after Shimon ha'Tzadik died?

Tosfos Sotah 38a (DH Harei): It was because they no longer merited Giluy Shechinah

Did Chonyo need to learn how to serve, and his father commanded that he be Kohen Gadol?! Toras Kohanim teaches "Tachas Aviv" - if he fills his father's place!

Tosfos: In Yir'as Shamayim, he filled his father's place. Did he never see a Kohen Gadol serve, that he accepted that he must wear two extra garments? Also, one becomes Kohen Gadol only after he was Segan! We can say that he did not know [Hagahos in Oz v'Hadar edition - how] to be inaugurated Kohen Gadol.

Maharsha: He never saw Chinuch Kohen Gadol.

Whom did Shim'i say is Chonyo's beloved?

Rashi: His wife.

Perush ha'Mishnayos: A woman with whom he is Mezaneh.

Why did Chachamim teach that one can be overcome with jealousy for a position he never held, all the more so one who held it?

Rashi: We should not demote him, lest he ruin himself.

Why did Chachamim believe Shim'i's defense?

Maharsha: They verified his story. While they were verifying, Chonyo fled to the king's house. After they concluded that Chonyo was liable, everyone who saw him told the pursuers, so he fled to Alexandria. According to R. Meir, they believed [Shim'i], that Chonyo did so on his own, so he fled immediately.

How could Chonyo offer Korbanos to Hash-m in Chutz la'Aretz? This is forbidden!

Tosfos: He offered voluntary Korbanos of Bnei Noach.

Maharsha: The Rambam holds that he intended l'Shem Shamayim, but transgressed scuc. The Gemara supports this. We conclude that Beis Chonyo is not idolatry. If so, why are Kohanim who served there disqualified from Avodas ha'Mikdash? We must say that they transgressed Shechutei Chutz!

Daf Al ha'Daf: Tosfos asked, Shechutei Chutz applies also to Korbanos Nochrim! Meshech Chochmah (Devarim 12:13) answered that in Sifri there, R. Yehudah excludes [from Shechutei Chutz] what Goyim are Makdish in Chutz la'Aretz. Here R. Yehudah holds that Beis Chonyo was for offering Kodshim of Goyim! Seder ha'Doros (585) brought from Sefer Yuchsin that when he went to Egypt, he asked permission from the king. The king consented, if it is not against Torah law. How can one build Heichal Hash-m in a Tamei land?! He answered, Yeshayah already prophecized "ba'Yom ha'Hu Yihyeh Mizbe'ach la'Shem b'Soch Eretz Mitzrayim"; the king authorized him.

What is wrong with saying 'Ale Lah'?

Rashi: One should not say 'Alai Olah' before designating an animal, lest he not fulfill his vow. "If you refrain from vowing, you will not sin."

Tosfos: According to this text, this teaching should be earlier in the Gemara, by 'Harei Alai Olah.' (NOTE: Is this so severe to warrant causing his death?! - PF)

Rashi: Some texts say, initially (before I became Nasi), if someone would have told me to rise, I would have tied him up in front of a lion. Initially, I hated authority.

Tosfos: Before R. Kelonimus died, he said to change the text like this version.

Why would R. Yehoshua ben Perachyah tie up in front of a lion one who told him to rise?

Maharal: One is very prone to be damaged by a lion, just like a leader is prone to sin.

Daf Al ha'Daf citing Pe'er Yisrael 31, p.271: Yehoshua ben Perachyah was very humble. He thought that one who wants to make him Nasi is liable, like one who appoints an improper judge over the Tzibur (Sanhedrin 7b).

Heard from R. C. T. Fogel: He is like a Rodef. Authority buries those who bear it! (NOTE: Why is he like a Rodef? He does not force him to accept authority - he can decline! Perhaps because most people do not fulfill 'hate authority' (Avos 1:10), and would accept, he is considered a Rodef. - PF)

If someone would tell him to step down, why would he pour boiling water over him?

Maharal: This is an awesome pain, like the pain of losing authority.

Maharsha: He would inflict the damage himself. Above, he said only that he would tie him up in front of a lion.

Ha'Boneh: In his humility, initially he hated authority so much that he would have caused a cruel death to one who suggests that he rise. After he rose, he did not want to descend, but it was not so harsh to him, so he would merely pain him with boiling water. Some texts say oppositely. First, he said 'if someone would have told me to descend', and later, 'if someone would tell me to rise.' According to this, rising to authority is descent, and leaving it is ascent - the opposite of people's opinion. The first text is primary.

Daf Al ha'Daf citing Yerushalayimi (Pesachim 6:1): He would take all measures to remain Nasi, R. Yehoshua ben Perachyah fled authority his entire life. After he was appointed, he would mutilate one who comes to demote him. R. Yosi bar Bun explained, this was lest his replacement not intend l'Shem Shamayim as much as he does.

Daf Al ha'Daf citing Pe'er Yisrael 31, p.271: After he was appointed, he needed to conduct with humility and grandeur - humility internally, and grandeur in external dress. Water hints to humility (it goes from a high place to a low place), and fire hints to grandeur - it rises. Both are included in hot water. I would cast on him hot water - a combination of both matters in one conduct.

What is "Sefas Kana'an"?

Rashi: The language of Yisrael, who dwell in Eretz Kana'an.

Maharsha: It seems that he made them vow only never to serve idolatry, like a Ger Toshav, but not about other Mitzvos. If so, why did he teach them to speak Yisrael's language? It seems that a Shevu'ah to Hash-m using a Nochri name of Hash-m is unlike a Shevu'ah in Leshon ha'Kodesh. They swore to Hash-m Tzevakos , i.e. they admitted that He has ability over all the legions of Sancheriv - 185,000 troop leaders, like it says in Sanhedrin (95b).

How do we learn from "ha'Omer la'Cheres v'Lo Yizrach"?

R. Gershom: "Heres" is like "Cheres." (NOTE: 'Hei' and 'Ches' are interchangeable.)

Maharsha: We expound this, for it should have said "Shemesh", and not Cheres, and it was written Heres, and not Cheres.