What is "Mido Bad" referring to? What is the Pasuk coming to teach us?
Rashi and Ramban #1: With reference to the Kohen's linen tunic, the Pasuk teaches us that it must be his size. 1
Ramban #2 and Moshav Zekenim (citing Targum Onkelos and Targum Yonasan): "Mido Bad" is a general term that covers all the Begadim. 2
What are the implications of "u'Michnesei Bad Yilbash al Besaro"?
Rashi and Ramban: It implies that nothing may interrupt between his body and the pants. 1
Yoma, 23b: It teaches us that a Kohen is forbidden to put on any Beged before the pants. 2
Oznayim la'Torah: Even though the Din of Chatzitzah extends to all the Bigdei Kehunah, the Torah mentions it by the Michnasayim to negate any thoughts that the Kohanim may have that, since it is not Derech Kavod to remove their pants in such a holy place, they will wear the Michnasayim on top of their own pants.
See Torah Temimah, note 12.
Why does the Torah insert the (superfluous) word "Yilbash al Besaro"?
Yoma, 23b: To permit the Kohen to wear old Begadim 1 (provided they are not torn).
Yoma, 12b: To include the hat and the belt in the Begadim that the Kohen must wear for carrying out the ashes.
Sifra: To teach us that nothing may precede the Michnasayim.
See Torah Temimah, note 11.
Rashi learns that "Mido Bad" refers specifically to the linen tunic. Why does the Torah mention the tunic and the pants but not the belt and the hat?
Ha'amek Davar: Because only the tunic and the pants needed to be measured, but not the belt and the hat. 1
How does the Kohen fulfill "Veheirim es ha'Deshen ... "?
Rashi: By taking a shovel-full of ashes from the section of the Ma'arachah where they are well-burnt 1 and placing them on the east side 2 of the ramp. 3
Moshav Zekenim: The Pasuk hints that, even if a person who has been disgraced like ashes becomes elevated once he engages in Torah. 4
How much ashes must the Kohen take for T'rumas ha'Deshen?
Yoma, 24a: We learn via a Gezeirah Shavah "Veheirim" "Veheirim" from Minchah, in Pasuk 8 that he takes the (minimum) Shi'ur of a Kometz (a fistful). 1
See Torah Temimah, note 14. The Gemara in Zevachim, 83b learns from the words "asher Tochal ha'Mizbe'ach" that the Shi'ur is a ke'Zayis ('Ein Achilah Ela bi'ke'Zayis. See Torah Temimah, note 20.
From whereabouts on the woodpile does the Kohen take the T'rumas ha'Deshen?
Yerushalmi Yoma, 2:1: Not from the ashes of the wood ? since the Torah inserts the word "Olah", and not from the (burnt) limbs of the animal ? since the Torah writes "asher Tochal ha'Eish", but from around the center of the pile, from those that are most spent.
When is T'rumas ha'Deshen performed?
Yerushalmi Yoma, 2:1: We learn from "Kol ha'Laylah" in the previous Pasuk that it can be performed all night. 1
See Torah Temimah, note 18.
How can the Torah ask the Kohanim to perform such an undignified task as removing ashes from the Mizbe'ach?
Yerushalmi Shabbos, 10:3: This teaches us that there is no such thing as personal dignity in the king's palace. 1
Having written "ha'Deshen", why does the Torah add "asher Tochal ha'Eish es ha'Olah ... "?
Rashi: Refer to 6:3:3:1.
Zevachim, 83b: To teach us that the Kohanim are obligated to return the limbs of a burnt Olah that falls off the Mizbe'ach on to the Mizbe'ach, but not burnt Ketores (on to the Mizbe'ach ha'Ketores).
Yoma, 45b: To teach us that, any limbs or fat pieces that (are on the MIzbe'ach and) have not burnt overnight should be arranged on a fresh woodpile in the morning and burnt.
What are the implications of "ve'Samo" (as opposed to Vehishlicho") Eitzel ha'Mizbe'ach?"
Temurah 34a: "Vesamo", -'be'Nachas' (gently); "Vesamo" ? 'Kulo' (all of it); "Vesamo" ? 'she'Lo Yefazer' (that it should not scatter). 1
To avoid being Mo'el on the ashes.
What happened to the ashes which they deposited beside the ramp when they accumulated?
Seeing as their Mitzvah has been completed, why do the ashes require Genizah?
Rashi (in Pesachim, 26a): Because, despite the fact that their Mitzvah is completed, the ashes are still Asur be'Hana'ah and subject to Me'ilah. 1
The Gemara in Me'ilah, 9a makes the same statement regarding thr ashes that remain on the Tapu'ach the pile of ashes in the middle of the Mizbe'ach), after the shovel-full of ashes has been removed from them - See Torah Temimah, note 16 ? since Bigdei Kehunah are required when removing the ashes. This D'rashah would seem to apply more appropriately to Pasuk 5, which deals with carrying all the remaining ashes from the Tapu'ach?
How does this Pasuk tie up with the next Pasuk, which requires the ashes to be taken outside the camp?
Rashi (on Pasuk 4) and Rashbam: The current T'rumas ha'Deshen, which is confined to one shovel-full of spent ashes, 1 was the first Avodah to be performed each morning. 2 Taking out all the ashes from the Mizbe'ach, on the other hand, pertained to the ashes on the Tapu'ach - the pile of ashes that they accumulated on the Mizbe'ach at a separate location from the Ma'arachah - was performed only when the pile had become excessively large.
What are the implications of the words "Es ha'Olah al ha'Mizbe'ach"?
Rashi Yashan: It implies that, after removing the shovel-full of ashes, he (or presumably any other Kohen) must replace any limbs that are not yet completely burned that he finds, back on to the Mizbe'ach.
Moshav Zekenim: ha'Olah refers to the Neshamah, 1 which, on the merit of the Torah, will be brought on the Mizbe'ach above - first the Neshamos of Tzadikim - "Yasimu Ketorah be'Apecha" in this world "ve'Chalil al Mizbechecha" (Devarim 33:10) above. Afterwards, "ve'Samo Eitzel ha'Mizbe'ach" above, under the Kisei ha'Kavod - "ve'Haysah Nefesh Adoni Tzerurah bi'Tzeror ha'Chayim" - under the Kisei ha'Kavod.
As the Pasuk writes in Koheles 3:21 "Ru'ach B'nei ha'Adam ha'Olah Hi le'Ma'alah".
What is the definition of "Bad"?
Moshav Zekenim (citng Zevachim 18b): It is flax - something that grows Bad be'Vad. 1 Others learn it from the Pasuk in Yechezkel 44:18 "u'Michnesei Pishtim".
Moshav Zekenim: R. Efrayim extrapolated that [what we call] Kanvus is flax, and it is forbidden with wool, since the Gemara did not ask 'we should say that it is Kanvus, which grows Bad be'Vad'! R. Tam rejected this; the Gemara did not ask this, for Bigdei Kehunah can be only of wool or linen. (Alternatively, Bad b'eVad means that only one stalk sprouts from one seed - Tosfos 18b)
What do we learn from "ve'Samo Eitzel ha'Mizbe'ach"?
Moshav Zekenim (citing Chulin 117): This is one of the 'Sheloshah 1 Kesuvim ha'Ba'im ke'Echad' where Me'ilah applies after the Mitzvah is completed.
Moshav Zekenim: The others are a Bigdei Kohen Gadol after Yom Kipur and Eglah Arufah. It does not list Shor ha'Niskal, since it is an obligation and not a Mitzvah, nor Arifas Peter Chamor, since its primary Mitzvah is to redeem it with a lamb.
QUESTIONS ON RASHI
Rashi writes that "Mido Bad" refers to the Kesones. What about the Mitznefes and Avnet?
Moshav Zekenim: "Yilbash" is superfluous, to include the Mitznefes and the Avnet.
Ramban and Moshav Zekenim: Any Avodah that requires Bigdei Kehunah requires all four. These two are mentioned on account of the Chidushim that the Torah mentions - the garments must be his size, and there may not be a Chatzitzah between the garments and his skin, which in fact, apply to all the Bigdei Kehunah.
Moshav Zekenim (citing the Sifra): R. Yossi holds that T'rumas ha'Deshen is not an Avodah and does not require the four Bigdei Kehunah. And "Yilbash" comes to teach us that nothing may precede the Michnasayim. 1
And the reason that the Torah began with the Kutones, is because it covers the entire body (Sanhedrin 49b).
