1)

(a)Abaye initially attempts to reconcile our Mishnah, which permits the Kohen Gadol to jump from Acharei-Mos to Emor, with the Beraisa, which permits jumping in Navi, but not in Torah - by establishing the latter when one is unable to finish scrolling before the Meturgeman concludes the translation of the previous Pasuk.

(b)We reject this suggestion however, on the basis of another Beraisa, which restricts jumping in Navi to where it is possible to reach the new the Navi, but not in the Chumash.

(c)So Abaye finally explains the concession in our Mishnah - by restricting it to one context (i.e. from Yom Kippur to Yom Kippur).

(d)Jumping in Navi is more lenient than jumping in Torah - regarding jumping from one context to another. This is because Torah contains many Halachos, and jumping from context to another can easily result in errors; whereas Navi does not, in which case, mistakes are less crucial.

2)

(a)Jumping in Navi is prohibited (even if it is possible to reach one's destination before the Meturgeman finishes translating the pervious Pasuk) - from one Navi to another.

(b)This stringency will not apply - to the Trei-Asar (the twelve 'shorter' prophets), which are considered like one Sefer.

(c)Jumping is always forbidden even in Navi - if one scrolls backwards.

3)

(a)The Kohen Gadol is not permitted to jump from Emor to Pinchas, for the reason that we just presented, nor may he bring another Sefer (to avoid having to Lein by heart) says Rav Huna bar Yehudah, because people will be led to believe that the first Sefer is missing the required script and is therefore Pasul. Reish Lakish - ascribes the prohibition to reciting a Berachah she'Einah Tzerichah (an unnecessary Berachah, which Leining from a second Sefer would require).

(b)On Rosh Chodesh Teves that falls on Shabbos, and there are three Parshiyos to Lein - we take out three Sefarim.

(c)Even though we are not afraid about the stigmatization of the Sefer-Torah there, we are in the case of the Kohen Gadol) - because whereas there, there are three people Leining in the three Sefarim, here it is the same person who will be Leining in both Sefarim.

4)

(a)After the eight Berachos, the Kohen Gadol adds a final Berachah, which concludes 'she'Amcha Yisrael Tzerichin li'Vashei'a'. The four things that the beginning of the Berachah needs to incorporate are - Tefilah, Techinah (supplication), Rinah (jubilant praise) and Bakashah (request), to be recited in the Kohen Gadol's own words.

(b)The Berachah concludes - 'Baruch ... Shome'a Tefilah'.

(c)Everyone then brings their own Sefer-Torah to the Beis ha'Mikdash - to show the beautiful Sifrei-Torah to one and all (to demonstrate what is the most important thing in their lives).

(d)They are permitted to carry on Yom Kippur - either because this Tana holds that there is no prohibition of carrying on Yom Kippur, or because the gates of Yerushalayim are closed at night, permitting them to place an Eruv (even on Shabbos).

5)

(a)The Mishnah now discusses 'Parshas ha'Melech. The King of Yehudah placed the Sefer-Torah from which he Leined Parshas ha'Melech - on a wooden Bimah.

(b)The Tana describes how they prepared the wooden Bimah on Motza'ei Yom Tov 'ba'Shemini - i.e. in the eighth year, b'Motza'ei Shevi'is'.

(c)The King Leined Parshas ha'Melech - from Sefer Devarim.

(d)The Sefer was taken from its place in the Azarah - by the Chazan ha'Keneses, who handed it to the Rosh ha'Keneses, who handed it to the Sgan, who handed it to the Kohen Gadol, who handed it to the king.

6)

(a)The Chachamim praised King Agrippa - for Leining Parshas ha'Melech standing, even though the kings of Yehudah would Lein it sitting (this will be explained later).

(b)He burst into tears when he read the Pasuk in Shoftim "Lo Suchal La'seis Alecha Ish Nochri" - because he was a descendent of Herod (a slave of the Chashmona'im), disqualifying him from the throne (see Tosfos Amud 2 DH 'Oso ha'Yom').

(c)The people's reacted to his tears - by announcing 'do not be afraid Agrippa. You are our brother!'

(d)They said that - because his mother was a bas Yisrael.

7)

(a)The king would begin to Lein from the beginning of Sefer Devarim. He would Lein consecutively - up to the end of Parshas Shema in Va'echanan.

(b)He would then Lein the second Parshah of Shema, and would follow this "Aser Te'aser" (in Re'eh) and "Ki Sechaleh Le'aser" (in Ki Savo) - because it is the time of year when one is obligated to give Terumos and Ma'asros.

(c)The last Parshah that he Leined was - that of the Berachos and the Kelalos in Ki Savo.

(d)They were not concerned that he scrolled from place to place, even though sometimes, he would not have been able to finish scrolling before the Meturgeman would have finished translating the previous Pasuk - because there was no Meturgeman for Parshas ha'Melech (see Maharsha).

8)

(a)The king would recite the same eight Berachos as the Kohen - only he would replace the Berachah of Mechilas ha'Avon with 'Mekadesh Yisrael veha'Zemanim.

(b)With regard to Birchas ha'Melech, the Torah writes in va'Yeilech "Miketz Sheva Shanim bi'Sh'nas ha'Shemitah b'Mo'ed b'Chag ha'Sukos, b'Vo Kol Yisrael". Having written ...

1. ... "Miketz Sheva Shanim", the Torah nevertheless needs to add "bi'Shenas ha'Shemitah" - because otherwise we might have thought that they were to count the seven years from then on (whereas in actual fact, the first Shemitah would only take place after they had captured the land and distributed it fourteen years later.

2. ... "bi'Shenas ha'Shemitah", the Torah nevertheless needs to add "b'Mo'ed" - because we would otherwise have thought that the king Leins it at the end of the Shemitah year (just before Rosh Hashanah).

3. ... "b'Mo'ed", the Torah nevertheless needs to add "b'Chag ha'Sukos" - because b'Mo'ed might otherwise have referred to Rosh Hashanah.

4. ... "b'Chag ha'Sukos", the Torah nevertheless needs to add "b'Vo Kol Yisrael" - because we might otherwise have thought that Parshas ha'Melech takes place on Motza'ei Shemini Atzeres (whereas all of Yisrael arrives at the beginning of the Yom Tov, not at the end).

9)

(a)Taking our cue from Rav Chisda, we explain that the King read Parshas ha'Melech in the Ezras Nashim, and not in the Ezras Yisrael. We are forced to say that - because the Tana states that Agrippa stood up to read Parshas ha'Melech, implying that he had previously been seated. And Agrippa was not from Malchei Beis-David (who were permitted to sit in the Ezras Yisrael).

(b)And the reason that he stood up was not on account of the location, but - in order to give Kavod to the Torah.

(c)Rav Ashi learns from the Pasuk in Shoftim "Som Tasim Alecha Melech" - that even those who permit a Nasi to forego his Kavod, a king is not, since one obligated to fear him.

(d)Agrippa was permitted to forego his Kavod however - because it is permitted to do so for the sake of Kavod ha'Torah (see Tosfos DH 'Mitzvah').

10)

(a)According to Rebbi ...

1. ... Nasan in a Beraisa, Yisrael were worthy of destruction - because they flattered Agrippa.

2. ... Shimon ben Chalafta there, the catalyst that causes perversion of justice and of one's actions, and renders it impossible for one person to say to another 'My deeds are a cut above your's - is flattery.

(b)One is permitted to flatter - Resha'im in this world, says Rebbi Yehudah bar Ma'arava (or Rebbi Shimon ben Pazi).

(c)According to Reish Lakish - we learn this from Yakov Avinu, who said to Esav in Parshas Vayishlach "because ... seeing your face is like seeing the face of Hash-m".

11)

(a)Rebbi Levi disagrees with Reish Lakish's interpretation of the previous Pasuk. He gives a parable concerning a man who, upon realizing that his host wanted to murder him - commented that the marvelous food reminded him of the meal he ate the previous week when dining with the king (knowing that his host would be afraid to kill a friend of the king).

(b)Similarly, in the Pasuk in Vayishlach, Yakov was not comparing Esav's face to that of G-d, but warning him that he had seen the face of an angel (to make him too afraid to harm him), because "Elokim" sometimes refers to angels.

(c)Besides sparking off the Divine wrath - flattery also results in the flatterer's prayers remaining unanswered.

12)

(a)Besides live people - unborn fetuses curse a flatterer.

(b)In the Pasuk ...

1. ... "Omer la'Rasha Tzadik Atah, Yikvuhu Amim Yizamuhu Le'umim", "Yikvuhu Amim" means - fetuses will curse him (the flatterer).

2. ... in Toldos, "u'Le'om mi'Le'om Ye'ematz" means - and one fetus will be more powerful than the other.

(c)A flatterer is destined to end up - in Gehinom.

(d)The author of all the current sayings regarding flattery is - Rebbi Elazar.

13)

(a)When one Jew flatters another - he ends up by being at his mercy, and if not, at the mercy of his sons (or grandsons).

(b)Chananyah prophesied - that those who had been exiled to Bavel together with Yechonyah (eleven years before the Churban Beis ha'Mikdash), as well as the holy vessels that had been taken there, would return to Yerushalayim within two years.

(c)Yirmiyahu responded - "Amen! May Hash-m fulfill your words", instead of calling him a liar.

(d)Yirmiyahu was subsequently punished inasmuch as some time later - when Yirmiyahu accused Chananyah's grandson of lying (when he declared that Yirmiyahu would be captured by the Kasdim), the latter brought him to the princes, who incarcerated him.