1)

(a)The Tana'im in the Mishnah in Erchin argue over who played the instruments whilst the Korban was being brought. According to Rebbi Meir, it was the slaves of the Kohanim, whereas according to Rebbi Yosi, it was members of distinguished families of Yisrael, and - according to Rebbi Chanina ben Antignos it was the Leviyim.

(b)Rav Papa attempts to establish the Machlokes between Rebbi Meir and Rebbi Chanina ben Antignos - with regard to whether 'Ikar Shirah b'Peh' (Rebbi Meir), or 'Ikar Shirah bi'Cheli' (Rebbi Chanina ben Antignos),

(c)We refute this suggestion however, on the grounds that - if that is so, how will Rav Papa explain Rebbi's reasoning?!

2)

(a)So we conclude that each Tana holds that that is who happened to do it, and that - they all hold 'Ikar Shirah b'Peh'.

(b)And we establish the ramifications of the Machlokes with regard to 'Ma'alin mi'Duchan l'Yuchsin u'le'Ma'asros' - meaning whether the fact that someone ascended the Duchan to play an instrument proved that he was a Meyuchas (regarding marriage) or that he eligible to receive a portion of Ma'aser in the granary.

(c)Rebbi Meir holds 'Ein Ma'alin ... Lo l'Yuchsin v'Lo l'Ma'aser'. Whereas according to ...

1. ... Rebbi Yosi (distinguished Yisraelim) - 'Ma'alin mi'Duchan l'Yuchsin (Aval Lo l'Ma'asros)', and according to ...

2. ... Rebbi Chanina ben Antignos (Leviyim) ... 'Ma'alin mi'Duchan l'Yuchsin u'le'Ma'asros'.

3)

(a)Rebbi Yirmeyahu bar Aba disagrees with Rav Yosef (on the previous Amud ['Machlokes b'Shir shel Korban']). He establishes the Machlokes with regard to the instruments of the Simchas Beis Hasho'evah - Rebbi Yosi b'Rebbi Yehudah holds that even the additional Simchah that is derived from the instruments overrides Shabbos; whereas the Rabanan maintain that this is not a real Mitzvah, and does not therefore override Shabbos.

(b)According to him, both Rebbi Yosi b'Rebbi Yehudah and the Rabanan will agree - that the instruments of the Korban are considered an Avodah, and that they override Shabbos.

4)

(a)Another Beraisa, which specifically quotes the Machlokes with regard to the instruments of the Simchas Beis Hasho'evah, corroborates Rebbi Yirmeyahu bar Aba's opinion, and proves Rav Yosef wrong.

(b)We try to extrapolate from the Beraisa - that they only argue over the instruments of Simchas Beis Hasho'evah, but they agree by the instruments that were played by the Korban (presenting Rav Yosef with a second Kashya).

(c)Rav Yosef will counter this suggestion however - by pointing out that they answer by the former as well as by the latter.

(d)And the Beraisa chooses to present the Machlokes specifically by Shir shel Sho'evah - to teach us just how far Rebbi Yosi b'Rebbi Yehudah goes, in permitting the playing of instruments.

5)

(a)We finally prove Rav Yosef wrong from the Lashon of our Mishnah 'Zehu Chalil shel Beis Hasho'evah, she'Eino Docheh Lo es ha'Shabbos ... '. The author of this statement cannot be Rebbi Yosi b'Rebbi Yehudah ', since in his opinion, the Chalil of the Beis Hasho'evah too, overrides Shabbos.

(b)So the author must be the Rabanan ...

(c)... and we finally have a proof for Rebbi Yirmeyahu bar Aba, and a disproof for Rav Yosef even as regards playing the instruments by the Shir for the Korban, which we now see that the Rabanan concede is permitted.

6)

(a)The opinion that holds that 'Ikar Shirah ...

1. ... b'Peh', explains the Pasuk which writes with regard to the singing "v'al-Yedei Klei David Melech Yisrael" - to mean that the instrumentalists gave the singers their cue to begin singing.

2. ... bi'Chelei Shir', explains the Pasuk there "Vayehi k'Achad la'Mechatzrim v'la'Meshorerim" - in that just as la'Mechatzrim refers to instruments, so too, does "v'la'Meshorerim".

(b)The "Mechatzrim" - were the two Kohanim who played the trumpets when the Temidin and the Musafin were brought, but not by the Simchas Beis Hasho'evah (though the Mishnah will shortly include trumpets among the instruments that were used there).

7)

(a)Our Mishnah maintains that anyone who did not see the Simchas Beis Hasho'evah - never saw Simchah in his life.

(b)The Simchas Beis Hasho'evah took place - in the Ezras Nashim where they made a big Tikun there on the previous evening (on Motzei Yom-Tov Rishon).

(c)The Tana says that they (Kohanim and Leviyim) went down there - because the Ezras Nashim was slightly lower down on slope of the Har ha'Bayis than the Ezras Yisrael.

(d)Each of the giant Menoros contained - four basins and four ladders led up to each basin.

8)

(a)It was young Kohanim who ascended these ladders - holding between them bowls of a hundred and twenty Lug (hinting to the light of Moshe Rabeinu's Torah - Tosfos Yom-Tov).

(b)They made the wicks out of the worn-out pants and belts of the Kohanim.

(c)The Tana, describing the extent of light that emanated from these lamps, explains how - there was not a courtyard in Yerushalayim that was not illuminated from their light.

(d)The Chasidim and Anshei Ma'aseh used to dance in front of the crowds who had come to celebrate, juggling fire-brands, and singing songs of praise.

9)

(a)The Leviyim played on a variety of instruments (various types of harps, cymbals and trumpets etc.) - on the fifteen steps that led down from the Ezras Yisrael to the Ezras Nashim.

(b)The fifteen steps - corresponded to the fifteen Shir ha'Ma'alos in Tehilim.

(c)Two Kohanim were standing by the upper-gate (Sha'ar Nikanor - Tosfos Yom-Tov) that divided between the Ezras Yisrael and the Ezras Nashim - their function was to blow the trumpets (which will be discussed in more detail later in the Sugya).

(d)When the man (known as Gevini Kruz) gave the signal (or the rooster crowed) - the Kohanim blew Teki'ah, Teru'ah, Tek'iah, which was, in turn, a signal to proceed to the Shilo'ach Spring to fill the jar with water for the Simchas Beis Hasho'evah.

10)

(a)According to our Tana, they blew the trumpets two more times - when they (the Kohen designated to fill the jar of water from the Shilo'ach, together with his entourage) reached the tenth step, and again, when they reached the floor of the Ezras Nashim.

(b)The Kohanim would continue blowing the last set of 'Teki'ah, Teru'ah, Teki'ah' - until they reached the eastern gate of the Ezras Nashim ...

(c)... at which point - they would turn round towards the west and announce: 'Our fathers who were in this same location, turned their backs to the Heichal and faced the east, to bow down to the sun. But our eyes are turned to Hashem'.

(d)According to the Tana Kama, they ended with the words 'Anu l'Kah Eineinu'. According to Rebbi Yehudah, they would say - 'Anu l'Kah, u'le'Kah Eineinu'.

11)

(a)The Tana says about someone who did not see ...

1. ... Yerushalayim in the time of its glory - never saw a beautiful city in his life.

2. ... the Beis Hamikdash before its destruction - never saw a glorious building in his life.

(b)The Tana is referring to the second Beis Hamikdash - after it had been re-built by Herod.

(c)He used various colored marble-stones, and the rows of stones were staggered (one in, and one out).

(d)He wanted to overlay it with gold - but the Rabanan told him to leave it as it was, because it resembled the (different colors of the) waves of the sea, and was more beautiful the way it was.

12)

(a)The Tana says about someone who did not see the 'D'yuflustun' of Alexandria - that he never saw the glory of Yisrael. 'D'yuflustun' means - that it had a double row of sophisticated seats built for the community leaders (such as Yochanan ben Kerei'ach and the army officers who went to live there after the Churban).

(b)A Basilki is - a tall palace.

(c)The Shul seated - one million, two hundred thousand people.

(d)The seventy-one thrones (each one consisting of twenty-one Kikar of gold) - corresponded to the seventy-one elders who sat on the Beis-Din ha'Gadol.

13)

(a)The seating plan of Alexandria's gigantic Shul was unusual - inasmuch as all the people who belonged to a particular trade or profession would sit together (blacksmiths, goldsmiths, weavers etc.). The purpose of this arrangement was to enable strangers who arrived in town to find their place in Shul, and to subsequently find work.

(b)The large wooden platform in the middle of the Shul was used by a man with a flag - who would wave it as the Chazan finished each Berachah, enabling even those congregants who were too far away to hear the Chazan, to answer 'Amen' (provided they kept track of which Berachah he was reciting).

(c)A King called Alexander (not Alexander Mokdon, who built it) destroyed it - because they contravened the Pasuk in Shoftim "Lo Sashuv ba'Derech ha'Zeh Od" (forbidding Jews to go and live in Egypt).

(d)When King Alexander entered the city, he found them reading the Pasuk "Yisa Hash-m Alecha Goy me'Rachok". Alexander saw in this Pasuk, a sign to destroy it - because he should have taken ten days to arrive, but a strong wind brought him there in five.

14)

(a)The big Tikun that they made in the Ezras Nashim - was to build a balcony for the women to stand and watch the proceedings.

(b)Initially, they tried placing the women inside (in the Ezras Nashim) and the men outside (in the large yard of the Har ha'Bayis and the Chil) - but this only led to frivolity. And the same happened when they tried reversing them, the men inside and the women outside.

(c)It did not seem right to add these balconies to the walls of the Beis Hamikdash - because when David handed over the plans for the Beis Hamikdash to his son Shlomo, he said to him "ha'Kol bi'Chesav mi'Yad Hash-m Alai Hiskil". None of the plans were his own, but were Divinely inspired.

(d)Rav finally justifies the Tikun - on the basis of a Pasuk in Zecharyah, where the Navi speaks of separating men and women by a Hesped (where the Yetzer ha'Ra is naturally not so strong, and where anyway, the Yetzer ha'Ra will have already been killed (as we shall soon see), then how much more so at the time of rejoicing and nowadays, where the Yetzer ha'Ra is not only alive and well, but very much more potent.