{If a Kohen Gadol died...}. (Note: Many, including the Vilna Gaon, remove these words from the text and read the next entry as a continuation of the earlier text.)

Question (R. Ba bar Mamal): The opinion of R. Shimon seems to have switched - there (in our Mishnah, see Daf 20a -2(e)) he says that it is brought from the inheritors. (Korban HaEidah explains that since R. Shimon tells us that it is a stipulation of the Beis Din that the community must pay, it is clear that the Torah itself had said that his inheritors must bring it.) But here (in the Beraisa - see end of Shekalim 20b), he says that we learn from a Pasuk that the Kohen Gadol's Mincha is brought from communal funds?

(R. Chiya bar Ba): Is he not asking well?!

Answer (R. Yaakov bar Acha citing R. Abahu citing R. Yochanan): It is a Torah law that it comes from communal funds. I might have thought that they should collect it (from everyone as a special collection); so they enacted (as stated in the Mishnah) that it should come from the Terumas haLishkah. (The original assumption of R. Ba bar Mamal was actually incorrect, when he said that R. Shimon holds that on a Torah level, his inheritors must bring it.)

Question (R. Yosa citing R. Yochanan): (When the Mishnah said that the tenth of an Eifah was brought 'complete') what is it - a complete tenth in the morning and also in the afternoon, or a complete tenth in the morning and cancelled in the afternoon?

Answer (R. Yochanan): The Pasuk states (Vayikra 6:13), "A daily Mincha". (Just as the daily 'Tamid' offering is never cancelled, so too the Kohen Gadol's tenth of an Eifah is never cancelled.)

Question (R. Yochanan): Do we add three Log of oil in the morning and three in the afternoon, or one and a half Log each?

(R. Chizkiyah): I also asked this question - Was a handful used in the morning and a handful in the afternoon, or was half a handful used in the morning and half in the afternoon? (Note: The Vilna Gaon changes the text here and in next two entries, as indicated.)

Answer (R. Yosa): They learned the handful from the Minchas Nedavah - just as a handful is used there, so too here.

(R. Chizkiyah): R. Yochanan was also doubtful about the following - Was three Log not learned from the afternoon Tamid offering - just as there, three Log are used, so too here? (The Gemara leaves R. Yochanan's and R. Chizkiyah's second question unanswered.)

The Mishnah taught that Beis Din enacted that one does not transgress Me'ilah for using the ashes of the Parah Adumah.

(R. Shimon bar Nachman citing R. Yonasan): Strictly speaking, they should transgress Meilah, but Beis Din decreed that they do not.

Question (Beraisa): The Pasuk states (Bamidbar 19:9), "a sin-offering" - this teaches that one does transgress Meilah with it, but not with its ashes...? (Why does the Mishnah say that it was Beis Din who enacted that it does not apply to ashes?)

Answer (R. Abahu): At first, they would treat it lightly and put it on their wounds. Beis Din decreed that it prohibited because of Meilah. After they became careful with it, Beis Din decreed that there is no Meilah prohibition.

The Mishnah taught that disqualified nest offerings should be replaced from communal funds.

Question: How does the woman atone? (These last two entries are taken from the Gemara earlier - Daf 19 - Perek 7 Halachah 1- which discussed finding coins exactly between the boxes of the obligatory nests offerings and the Nedavah bird offerings. The money falls under Nedavah. The Gemara therefore asks - how can the woman, who must bring her obligatory nest offerings, achieve atonement if the money is instead used as Nedavah?)

Answer (R. Yitzchak): It is a stipulation of Beis Din that the one who supplies the nests (i.e. the bird sellers) must also supply replacements for those that become Pasul and those that were lost.

(Mishnah - R. Meir): All saliva found in Yerushalayim is assumed to be Tahor, aside from in the upper marketplace.

(R. Yosi): At all other times in the year, saliva found in the middle (of the street) is Tamei and on the sides is Tahor. During the festival, saliva found in the middle (of the street) is Tahor and on the sides is Tamei, as the minority move themselves to the sides.

(R. Meir): All utensils found in Yerushalayim - if found on the descent to the Mikveh, they are assumed to be Tamei. If found on the ascent from the Mikveh, they are assumed to be Tahor.

(R. Yosi): They are all Tahor, aside from the basket, the shovel and the Meritza (pick-axe), that are used for graves.

If a slaughter knife is found on the 14th (of Nisan, it can be assumed to be Tahor and) he may slaughter with it immediately.

If it is found on the 13th, he must re-immerse it.

If he found a meat cleaver, whether on the 13th or 14th, he must re-immerse it.

If the 14th occurred on Shabbos, he may slaughter with it immediately. (Since it is prohibited to immerse it on Shabbos, the owner would have immersed it beforehand.)

If he found it on the 15th, he may slaughter with it immediately. (Since it is prohibited to immerse it on Yom Tov, the owner would have immersed it beforehand.)

If he found the cleaver tied to a knife, it has the same status as the knife (as it was certainly immersed together with the knife).

(Gemara - R. Avin citing R. Yehoshua ben Levi): (The Mishnah taught that if saliva is found in the upper marketplace, it is Tamei.) (The reason is because) non-Jewish launderers work there (and their saliva is Tamei).

(R. Chanina): Wild donkeys were killed there (to use to feed the king's lions) and those who travelled to Yerushalayim for the festival were ankle deep in blood. They came before the Chachamim, who did not say anything to them (regarding whether they had become Tamei from the blood of the carcasses).

(R. Simon citing R. Yehoshua ben Levi): There was once a story about a mule of the House of Rebbi that died and the Chachamim declared it Tahor of the impurity of Neveilah.

Question (R. Elazar to R. Simon): How much blood? R. Simon did not answer.

R. Elazar asked R. Yehoshua ben Levi, who answered that it is Tahor until a Reviis (a quarter of a Log), but more than that is Tamei. R. Elazar was upset that R. Simon did not answer his question.

Rav Bayvai once sat and taught that case...

Question (R. Yitzchak bar Kahanah to R. Bayvai): Is until a quarter Log, Tahor, but more than that is Tameh? Rav Bayvai rejected his question.

(R. Zerika to Rav Bayvei): Just because he asked you, you reject him?

(Rav Bayvei): I rejected him because my mind was not settled.

As R. Chanin said - (Devarim 28:66), "And your life will hang in suspense before you" - this is a person who buys wheat for a year (as he does not own land);

"You will be in fear night and day" - this is person who buys from the dealer;

"And you will not believe in your life" - this is a person who buys from the baker (as he must be concerned that the baker might not have bread to sell him). And I rely on the baker!

Question: So what is the law? (Is more than a quarter of a Log of Neveilah blood Tamei?)

Answer (R. Yehoshua ben Petorah): Neveilah blood is Tahor.

Question: What is the meaning of Tahor?

Tahor, that it does not (as a liquid) cause things (Machshir) to be able to contract Tumah, but it does impart Tumah to other things (if it itself is Tamei).

(Mishnah in Machshirin): The blood of a dead Sheretz has the same law as its flesh - it is Tamei but does not Machshir as a liquid. It is unique in that way. The amount of blood that conveys Tumah is the same as its flesh.

(R. Yosi): Two Amoraim disagreed - one said that it is Tamei and one said Tahor.

The one who said Tamei is according to R. Yehuda; the one who said Tahor is according to R. Yehoshua ben Petorah.

(Rav Avduma of Nechusah to R. Yosi): That is correct, as R. Yehuda, who gave the instructions in the House of the Nasi, was the one who ruled that way (when he told them that blood of the mule is Tahor only if less than a quarter of a Log).

R. Meir taught in the Mishnah that all saliva found in Yerushalayim is assumed to be Tahor, aside from in the upper marketplace.

Question: Did R. Abahu not teach in the name of R. Yosi ben Chaninah that they did not decree (Tumah) on saliva in Yerushalayim?

Answer (R. Avin citing R. Yehoshua ben Levi): There was a laundry of gentiles there (in the upper marketplace - whose saliva is Tamei MiDeRabbanan.)

Throughout the year, the Tamei walk in the middle of the street and the Tahor walk on the sides and the Tahor say to the Tamei, "Stay away!".

During the festivals, the Tahor walk in the middle of the street and the Tamei walk on the sides and the Tamei say to the Tahor, "Stay away!".

R. Meir taught in the Mishnah that all utensils found in Yerushalayim - if found on the descent to the Mikveh, they are assumed to be Tamei. If found on the ascent from the Mikveh, they are assumed to be Tahor.

Question: Did R. Abahu not teach in the name of R. Yochanan that they did not decree (Tumah) on utensils in Yerushalayim?

Answer: Since they were found on the descent to the Mikveh, it is a proof that they are Tamei.

Abba Shaul would refer to a Meritzah (pick-axe) in our Mishnah as Tziporin (lit. fingernails).

The one who referred to it as nails is because it resembles nails. The one who referred to it as a Meritzah is because it was used to rush (i.e. push) the stones onto the grave.

The Mishnah taught that if he found a meat cleaver, whether on the 13th or 14th, he must re-immerse it. The end of the Mishnah taught that if he found the cleaver tied to a knife, it has the same status as the knife (as it was certainly immersed together with the knife). A Baraisa teaches a similar law, although the comparison is expressed the opposite way - if a knife is tied to the cleaver, it has the same status as the cleaver.

(Mishnah): A curtain that became Tamei through a Vlad haTumah - it is immersed inside the Azarah and brought in immediately.

If it became Tamei through an Av haTumah, it is immersed outside and spread out on the Chel (the low wall that surrounds the main wall of the Azarah), because it cannot be used until after sunset.

If it was new, they would spread it over the roof of the portico so that the people would be able to see its beautiful handiwork.

(Rabban Shimon ben Gamliel citing R. Shimon ben haSegan): The curtain's thickness was a Tefach (handsbreadth). It was woven on 72 cords; on each cord were 24 threads. It measured 40 by 20 Amos.

It was made of 820000. (Some explain that this refers to its value in Dinars. Others say that it is the number of threads used. Others say that Rivui means girls, as there were 82 girls who would weave it.)

They made two of them each year and it took 300 Kohanim to immerse it.

(Gemara): If it would have said a 'thread', it would mean one doubled into two; 'twisted' - into three; 'Moshzar' (Shemos 26:31) - twined' - into six. There are four types of thread, so there are 24 threads.

(Beraisa): There are 32 threads - had it said 'thread', it would mean doubled into two; 'twisted' - into four; 'twined' - into eight. There are four types, so there are 32 threads.

(Beraisa): There are 48 threads - had it said 'thread', it would mean doubled into two; 'braided' - into three; 'twisted' - into six; 'twined' - into 12. There are four types, so there are 48 threads.

One Pasuk states (Shemos 26:36), "the work of an embroiderer" and another Pasuk states (Shemos 26:31), "the work of a craftsman". The work of an embroiderer means one face (i.e. one image embroidered on the fabric that is also apparent on the reverse side); the work of a craftsman means two faces (as they would weave two different images on the two sides of the fabric).

R. Yehuda and R. Nechemyah disagreed - one said that 'the work of an embroiderer' refers to the image of a lion on each side. 'The work of a craftsman' refers to a lion on one side and blank on the other side.

The other opinion said that 'the work of an embroiderer' refers to a lion on one side and blank on the other side. 'The work of a craftsman' refers to a lion on one side and an eagle on the other side.

The Mishnah taught that the curtain was made with 820000.

(R. Yitzchak bar Bizna citing Shmuel): This is said as an exaggeration.

(Mishnah in Maseches Tamid): Sometimes there was as much as 300 Kur (of ashes) on Mizbeach.

(R. Yosi bei R. Bun citing Shmuel): This is said as an exaggeration.