1)

(a)The Kohen - pierced a hole in the knee area of both hind legs, via which he hung the lamb on one of the hooks.

(b)He did not break one leg and cross it over the other one in order to hang it, like the butchers do - because a. if he did that, then (bearing in mind that he was about to cut up the animal into limbs whilst it was suspended from the hook), when he cut the right leg and severed it, the animal would fall off the hook, and b. because it would prevent him from skinning the animal properly.

(c)After skinning the animal down to its chest - he cut off its head and handed it complete to the Kohen who merited carrying it to the ramp.

(d)Before completing the skinning process - he severed the lower part of all four legs (up to the knees) and handed them to the Kohen who was chosen to bring the innards.

2)

(a)The Kohen then completed the skinning process, and before severing the two fore-legs, he removed the heart - whose blood he extracted before handing it to the relevant Kohen.

(b)He severed the right hind-leg (leaving the animal hanging by its left one) - and removed its Beitzim, both of which he handed to the Kohen who had merited the head.

(c)He then cut open the lamb, which he deliberately did after removing the right leg - since the innards would then be more openly revealed.

(d)He then took the fat - to cover the location of the Shechitah pertaining to the head (since the blood-covered Beis-ha'Sehchitah was a rather ugly sight.

(e)He did not do the same with the location of the Shechitah pertaining to the neck - because he was able to turn it on its side, partially covering it, whereas the head he held upside-down, horns between his fingers and its nose toward his arms (in which case, the entire Beis-ha'Shechitah was facing upwards, for all to see).

3)

(a)He then removed the innards, which he handed to the relevant Kohen - who first washed them ...

(b)... the stomach (which was exceptionally dirty) - as many times as was necessary, in a special room called the 'Beis ha'Midichin', and the intestines at least ('be'Ma'atan') three times on one of the Shulchanos in the Beis ha'Mitbachayim (or perhaps the correct version is 'be'Mi'utan', which means on the smallest Shulchan there).

(c)Where did he wash the latter?

(d)The four Shulchanos between the Amudin prevented the suspended animals from dragging on the floor during skinning (as we explained earlier) - whereas the eight Shulchanos in the Beis ha'Mitbachayim were used to wash the innards.

4)

(a)The Kohen, using a knife -hen separated both the lung and the 'finger of the liver' from the liver.

(b)He then gave the chest to the relevant Kohen. When the Tana says 'Nikav es ha'Chazeh', he means - that the chest lies on the flanks like a cover, and when one removes it, it is as if one left a hole in the animal's body.

(c)He severed the right flank as far as the spinal cord, which he did not touch - leaving two soft (or thin) ribs intact at either end (i.e. still attached to the neck and to the tail) of both flanks (even though the Tana does not mention the latter with regard to the right flank [see Tosfos-Yom-Tov]).

(d)When he then severed the neck together with the two soft ribs and handed it to the relevant Kohen - the trachea, the heart and the lungs were attached to it.

5)

(a)When he then severed the left flank and handed it, minus the two soft ribs at either end (like we explained by the right flank) to the Kohen who had merited it, besides the spinal cord - the spleen was attached to it.

(b)Even though the left flank was bigger than the right one, on account of the spinal cord and the spleen that were attached to it, the Tana refer to the right flank as 'the big one' - because the liver (which is not even part of the flank) is attached to it.

(c)Finally, the Kohen severed the Ukatz (the end of the spinal cord that is attached to the tail. Besides the fat-tail and the two kidneys, he handed it to the relevant Kohen together with - the 'finger of the liver'.

(d)The animal was now completely cut into pieces. The Kohen finally gave the left hind-leg - to the Kohen who was already holding the Ukatz and the fat-tail.

6)

(a)All nine Kohanim (including the three holding the flour, the Chavitin and the wine) were now standing in a row, parts of the Tamid shel Shachar in hand, waiting to carry them to the Kevesh. They did not follow the order that we just learned in the previous Mishnah (the way the animal was cut up) - but the order that we learned at the beginning of the third Perek.

(b)The Kohen who carried ...

1. ... the head and the right hind-leg, carried the head - in his right hand.

2. ... the two fore-legs, carried the right one - in his right hand.

3. ... the Ukatz and the left hind-leg, carried the Ukatz - in his right hand.

4. ... the chest and the neck, carried the neck - in his left hand.

5. ... the two flanks, carried the right flank - in his right hand (always the more important limb in the more important hand).

(c)The Kohen who carried the innards - placed them inside a large golden spoon, with the lower legs of the lamb on top.

(d)The right hind-leg was placed together with the head - because it created a balance of bones (of which the head is full) and flesh (the leg, which is the most fleshy part of the animal).

7)

(a)The fore-legs followed the head - because this Tana goes after the size, and the fore-leg is larger that the Ukatz and the other limbs.

(b)The Kohen carried most of the limbs with the skin facing outwards - because it not nice to walk around with the part of an animal that has been cut showing (as we learned to a larger degree with regard to the Beis-ha'Shechitah).

(c)Having informed us that the Kohen carried the flanks with the side from which the skin was removed facing outwards (and the side that was cut, inwards), the Tana finds it unnecessary to teach us the same with regard to the neck - since when he says 've'Tzal'osehah Bein Etzbe'osav', it is automatically understood that this is the case.

8)

(a)The Kohanim placed the limbs of the Tamid - on the lower half of the west side of the ramp.

(b)They placed them specifically on the ...

1. ... lower half of the ramp - so that a. when they would later take them from there on to the Makom ha'Ma'arachah, that Avodah should not appear insignificant, and b. if they were to have placed closer to the Makom Ma'arachah than that, the Kohanim may inadvertently have come to burn them there and then (instead of after the Ketores, when they due to be burned).

2. ... west side - because seeing as the ramp took up only the middle sixteen Amos of the Mizbe'ach (leaving eight Amos on either side), they needed to leave the east side free to allow them to ascend there to a point near the Makom Ma'arachah.

(c)Before descending to the Azarah - they still had to salt the limbs.

(d)They then made their way (a second time) to the Lishkas ha'Gazis - in order to read the Sh'ma.

9)

(a)Rav Huna and Rav Chisda argue over the reason that 'Ein Kofsin es ha'T'leh'. One of them ascribes this to Bizayon Kodshim, the other - to 'Chukos ha'Amim' (the prohibition of copying the customs of the Nochrim [particularly when it has to do with Avodah-Zarah]).

(b)The ramifications of their Machlokes will be - where one ties the animal's legs with expensive cords made of silk or gold (which still involves Chukos ha'Amim, but not Bizayon Kodshim).

10)

(a)We already discussed the eight marble Shulchanos in the Beis ha'Mitbachayim on which they washed the innards of the Korban. The Mishnah in Shekalim refers to two more Shulchanos, one of marble, one of gold - which were located west of the Kevesh, on which they placed the Evarim of Korbanos (Yachid [Rosh]) following the animals' Shechitah.

(b)The Tana there also speaks about two Shulchanos, one of marble and one of gold - on which they placed the Lechem ha'Panim ...

1. ... on the former, immediately after baking (prior to placing them on the main Shulchan).

2. ... and on the latter, after removing them from Moshe's Shulchan (in the Heichal [until they had burned the Bazichei Levonah]).

(c)The Tana does not list these two among the ten - because they were located in the Ulam, and not in the Azarah.

11)

(a)The reason that ...

1. ... Moshe's Shulchan had to be made of gold - was due to the first half of the principle 'Ma'alin ba'Kodesh'.

2. ... the second Shulchan in the Ulam had to be made of gold - to the second half, 've'Lo Moridin'.

(b)We query the fact that the first Shulchan in the Ulam was made of marble - based on the principle 'Ein Aniyus be'Makom Ashirus'.

(c)Rav Chin'na ... in the name of Rav Shmuel bar Rav Yitzchak, replies - that a gold surface would tend to heat the loaves, causing them to go bad (and the same reason goes for the eight Shulchanos in the Azarah (see Rosh).

12)

(a)The Tana makes no mention of the ten extra Shulchanos that Shlomoh made-because they served no purpose.

13)

(a)Rav Chisda (supported by a Beraisa) learns from the Pasuk ...

1. ... "Shenayim la'Yom" - that the Korban Tamid (both shel Shachar and shel Bein ha'Arbayim) must be brought opposite the sun (as we learned in our Mishnah).

2. ... "es ha'Keves Echad Ta'aseh ba'Boker, ve'es ha'Keves ha'Sheini Ta'aseh Bein ha'Abayim" - that the Korban Tamid is a daily obligation (leaving "Shenayim la'Yom" free for the previous D'rashah).