Explanation: He may not drink wine outside of a meal. He may drink in a meal, for it does not intoxicate.

Explanation: The Gemara asked why Kohanim may cut hair only on Thursday;

It answered that [it is] so they will not enter the Mishmar when they are repulsive, i.e. they will not wait until a day of the coming week. Rather, they will cut hair before they enter the Mishmar.

If they do not shave before, they are forbidden the entire week, until Thursday. Since they may not cut hair the entire week, they cut hair before they enter the Mishmar, and they are not repulsive.

Explanation: He may not delay longer than this.

Implied question: Below, we say "they may not grow past Pera (30 days growth of hair), but Pera is permitted!

Answer: It means that he may grow Pera until 30 days, if he wants.

Explanation: [In the Hava Amina] it is forbidden even before 30 days.

Question: If so, what do we learn from the Gezeirah Shavah "Pera-Pera"?

Answer: Perhaps the Hava Amina was that they may not grow until 30 days, rather, they must shave [no later than] day 29.

Explanation: This means [that they may not grow hair] past 30 days.

Implied question: We infer that Rabanan forbid drinking wine, lest the Beis ha'Mikdash be built, and we will need a Kohen proper to serve, and there will not be any. (Rabanan should similarly forbid growing 30 days of hair!)

Answer: We answer that it is possible to cut hair and enter [to serve].

Question: Even without drinking wine, they may not serve because they are Tamei Mes, and they must be sprinkled on [with Mei Chatas] on days three and seven. Why do we forbid wine to them?

Answer: In any case [in spite of Tum'as Mes], they are permitted Avodas Tzibur, for Tum'ah is Hutrah (permitted) b'Tzibur.

Explanation: Peru'ei Rosh is not written below [in the verse] u'Lehavdil [which teaches that the Avodah is profaned].

Question: We should learn from a Kal va'Chomer!

A Ba'al Mum may eat Kodshim, like we expound (Kidushin 53a) from "v'Chol... Ish k'Achiv", and even so a Ba'al Mum may not serve;

Note: The text needs to be corrected. It seems that Tosfos cites parts of two verses (Vayikra 7:9-10) "v'Chol Minchah Asher Te'afeh ba'Tanur v'Chol Na'asah va'Marcheshes v'Al Machavas la'Kohen ha'Makriv Osah Lo Sihyeh; v'Chol Minchah Velulah va'Shemen va'Charevah l'Chol Bnei Aharon Tihyeh Ish k'Achiv." The Gemara learns from "Ish".

An Arel may not eat Kodshim, for we expound (Yevamos 70a) from a Gezeirah Shavah "Toshav v'Sachir" from Pesach, which an Arel may not eat. All the more so he may not serve!

Answer #1: A Chalal Yochi'ach (refutes the Kal va'Chomer). He may not eat Kodshim, and even so, he is Kosher for Avodah, like it says in Kidushin (66b);

It says Barech Hash-m Cheilo u'Fo'al Yadav Tirtzeh", which connotes that even Chulin (Chalalim in Shevet Levi), Hash-m desires (accepts) their Avodah.

Answer #2: Alternatively, we cannot learn from a Ba'al Mum, for we can ask that [the Torah] equated what is offered (Korbanos) to those who offer (Kohanim);

All those offered are Pesulim, i.e. those with Mumim, just like the one who offers [is disqualified due to a Mum];

You cannot say so about Arel, for which what is offered is unlike those who offer. Orlah does not apply an animal!

Source: It says "Yayin v'Shechar Al Tesht... u'Lehavdil Bein ha'Kodesh u'Vein ha'Chol."

Explanation: This is like it explains in Megilas Ta'anis;

The Baisusim (who rejected oral Torah) used to say that an individual may volunteer to bring the Tamid [from his money], for it says Ta'aseh - "Es ha'Keves Echad Ta'aseh ba'Boker." Ta'aseh connotes an individual;

Chachamim answered them "Es Korbani Lachmi l'Ishai Tishmeru Lehakriv" is in the plural [to show that the Tzibur offers it].