(a)From where do we learn that the Ketores on Yom Kipur had to be doubly refined?
1)
(a)We learn that the Ketores on Yom Kipur had to be doubly refined - from the Pasuk in Acharei-Mos (by Yom Kipur) "Ketores Samim Dakah, which, in view of the existing Pasuk in Ki Sisa (by the daily Ketores) "v'Shachakta Memenah Hadek', is otherwise superfluous.
2)
(a)Why did the Kohanim ascend the ramp on the east side?
(b)Why did the Kohen Gadol ascend it in the middle, and make Kidush Yadayim v'Raglayim from a special golden basin - on Yom Kipur?
2)
(a)The Kohanim ascended the ramp on the east side - because it was the closest to their right side, and we have already learned that one should always turn to one's right.
(b)The Kohen Gadol ascended it in the middle, and made Kidush Yadayim v'Raglayim from a special golden basin - on Yom Kipur - as a mark of a distinction, because, on Yom Kipur, he was the Sheli'ach of Hash-m.
3)
(a)Which two Ma'arachos had to burn daily on the Mizbe'ach ha'Olah?
(b)What was the extra Ma'arachah that they had to kindle on Yom Kipur for?
(c)What was the purpose of ...
1. ... the third daily Ma'arachah - according to Rebbi Yosi?
2. ... the fourth daily Ma'arachah - according to Rebbi Meir?
(d)What was the extra Ma'arachah that they had to kindle on Yom Kipur for?
3)
(a)The Ma'arachah Gedolah (for the Korbanos) and the Ma'arachah Sheni'ah shel Ketores - had to be lit daily on the Mizbe'ach ha'Olah.
(b)The extra Ma'arachah that they had to kindle on Yom Kipur was for the coals that they took for the Ketores that the Kohen Gadol took into the Kodesh Kodshim.
(c)The purpose of ...
1. ... the third daily Ma'arachah (according to Rebbi Yosi) - was to keep the fire on the main Ma'arachah burning, should it threaten to become extinguished.
2. ... the fourth daily Ma'arachah (according to Rebbi Meir) - for the limbs and the fat-pieces that had not yet burnt on the Ma'arachah.
(d)The extra Ma'arachah that they had to kindle on Yom Kipur was - to provide coal for the Ketores (that is burned in the Kodesh Kodshim).
4)
(a)What do we learn from the Pasuk in Tzav:
1. ... "Hi ha'Olah al Mokdah al ha'Mizbe'ach ... "?
2. ... "v'Esh ha'Mizbe'ach Tukad Bo"?
(b)What does Rebbi Yehudah hold regarding the number of Ma'arachos?
(c)Rebbi Yosi learns the third Ma'arachah (for preserving the main Ma'arachah) from "v'ha'Esh al ha'Mizbe'ach Tukad Bo ... ". What does Rebbi Yehudah learn from that Pasuk?
(d)Rebbi Yosi learns this from the same Pasuk as Rebbi Shimon: "v'Nasnu Aharon ha'Kohen Esh al ha'Mizbe'ach". What does Rebbi Yehudah learn from there?
4)
(a)The Pasuk ...
1. ... "Hi ha'Olah al Mokdah al ha'Mizbe'ach ... " - is the source for the Ma'arachah Gedolah.
2. ... "v'Esh ha'Mizbe'ach Tukad Bo" - for the second Ma'arachah (for the Ketores).
(b)Rebbi Yehudah is the author of the first opinion - that there had to be two Ma'arachos every day.
(c)Rebbi Yosi learns the third Ma'arachah (for preserving the main Ma'arachah) from "v'ha'Esh al ha'Mizbe'ach Tukad Bo ... ". Rebbi Yehudah learns from this Pasuk that the small splinters of wood from which they set fire to the larger logs, must be lit on top of the Mizbe'ach.
(d)Rebbi Yosi learns this from the same Pasuk as Rebbi Shimon: "v'Nasnu Aharon ha'Kohen Esh al ha'Mizbe'ach". Rebbi Yehudah learns from there - that lighting the splinters of wood must be performed by a Kohen wearing the Bigdei Kehunah.
5)
(a)What do we learn from the Pasuk in Korach "Ach el Klei ha'Kodesh v'el ha'Mizbe'ach Lo Yikravu"?
(b)In that case, seeing as Rebbi Yehudah has already learned that lighting the splinters of wood must be performed on top of the Mizbe'ach, why does he now need a Pasuk ("v'Nasnu") to preclude Zarim (or even Kohanim without their Bigdei Kehunah, who are also considered Zarim) from performing it?
5)
(a)We learn from the Pasuk in Korach "Ach el Klei ha'Kodesh v'el ha'Mizbe'ach Lo Yikravu" - that Zarim are forbidden to ascend the Mizbe'ach.
(b)Even though Rebbi Yehudah has already learned that lighting the splinters of wood must be performed on top of the Mizbe'ach, he nevertheless needs a Pasuk to preclude Zarim (or even Kohanim without their Bigdei Kehunah, who are also considered Zarim) from performing it - since, if not for this Pasuk, we would have thought that lighting the splinters is not an Avodah, and the person who is performing it is permitted to stand on the floor of the Azarah and fan them with a large pair of bellows.
6)
(a)What does Rebbi Meir learn from the extra 'Vav' in "ve'Esh ha'Mizbe'ach Tukad Bo"?
(b)What do the other Tana'im learn from the extra 'Vav'?
6)
(a)Rebbi Meir learns from the extra 'Vav' in "ve'Esh ha'Mizbe'ach Tukad Bo" - that the limbs and fat-pieces that have not yet been burned, must be burned on a special Ma'arachah.
(b)The other Tana'im do not Darshen the extra 'Vav'. They learn nothing from it.
45b----------------------------------------45b
7)
(a)According to the Rabanan of Rebbi Meir, what was done with the limbs and the fat-pieces of yesterday's Korbanos that had not been completely burned on the Mizbe'ach?
(b)And what did they do if there was no room on the Mizbe'ach?
(c)The Rabanan learn this from the Pasuk "Asher Tochal es ha'Olah al ha'Mizbe'ach" (which is not needed for the beginning of the Avodah). What does Rebbi Meir learn from this Pasuk?
7)
(a)According to the Rabanan of Rebbi Meir, the limbs and the fat-pieces of yesterday's Korbanos that had not been completely burned on the Mizbe'ach - were simply returned to the Ma'arachah Gedolah and burned there.
(b)If there was no room on the Mizbe'ach - they would arrange them on the ramp or on the Sovev (the ledge surrounding the Mizbe'ach slightly above the half way mark) [to prevent them from becoming Nosar at daybreak] until the Ma'arachah was arranged in the morning, and then they would burn them on it.
(c)The Rabanan learn this from the Pasuk "Asher Tochal es ha'Olah al ha'Mizbe'ach" (which is not needed for the beginning of the Avodah). Rebbi Meir uses this Pasuk - to deduce from it that it is specifically the pieces of Olah that fell off the Mizbe'ach that must be re-placed, but not Ketores that fell off the Mizbe'ach ha'Ketores.
8)
(a)From where do all the Tana'im learn the extra Ma'arachah for the Ketores on Yom Kipur?
(b)But did we not learn earlier that the Rabanan of Rebbi Meir do not Darshen the 'Hey'?
8)
(a)All the Tana'im learn the extra Ma'arachah for the Ketores on Yom Kipur from "v'ha'Esh al ha'Mizbe'ach Tukad Bo ... ".
(b)They may well not Darshen an extra 'Hey', but they do Darshen an extra 'Vav 'Hey'!
9)
(a)What do we learn from the Pasuk "Esh Tamid Tukad Bo, Lo Sichbeh"?
(b)We try to learn that the fire for the pan on Yom Kipur and the flame of the Menorah were taken from the Mizbe'ach ha'Olah, from a 'Gezeirah-Shavah' of "Esh" "Esh". From where did we try to learn it?
(c)We retract from that however, because there is another way of learning them from there. What is it?
(d)How do we finally learn the flame for the Menorah from the Pasuk "Esh Tamid Tukad al ha'Mizbe'ach"?
9)
(a)We learn from the Pasuk "Esh Tamid Tukad Bo, Lo Sichbeh" - that the second Ma'arachah (for the Ketores) must be lit on the Mizbe'ach ha'Olah (and not on the Mizbe'ach ha'Ketores - which one may otherwise have thought).
(b)We suggest that the fire for the pan on Yom Kipur and the flame of the Menorah were taken from the Mizbe'ach ha'Olah, from a 'Gezeirah-Shavah' of "Esh" "Esh" - from the Ketores.
(c)But this is refuted on the grounds that the comparison to the Ketores may be explained differently: because we could say that - just as the fire for the Ketores was taken from the nearest point (i.e. the Mizbe'ach ha'Olah), so too, must the fire for the pan and the Menorah be taken from the nearest point (i.e. the Mizbe'ach ha'Ketores).
(d)We finally learn the flame for the Menorah from the Pasuk "Esh Tamid Tukad al ha'Mizbe'ach" - which we explain to mean that the fire by which the Torah writes "Tamid" (i.e. the Menorah) should be taken from the Mizbe'ach ha'Olah.
10)
(a)How do we subsequently try to apply the previous conclusion (by Menorah) to the fire for the Ketores on Yom Kipur?
(b)We refute it in the same way as we refuted the previous attempt to learn the two fires (for the Menorah and the Ketores on Yom Kipur) from the fire for the Ketores (using the logic of Samuch). How do we finally learn that the fire for the Ketores on Yom Kipur had to be taken from the Mizbe'ach ha'Olah from the Pasuk in Acharei-Mos "v'Lakach Melo ha'Machtah Gachalei Esh me'Al ha'Mizbe'ach mi'Lifnei Hash-m"?
(c)Why does the Torah need to write both and "mi'Lifnei Hash-m"? Let it just write ...
1. ... "me'Al ha'Mizbe'ach"?
2. ... "mi'Lifnei Hash-m"?
10)
(a)We subsequently try to apply the previous conclusion (by Menorah) to the fire for the Ketores on Yom Kipur - with a 'Gezeirah-Shavah' of "Esh" "Esh".
(b)We finally learn that the fire for the Ketores on Yom Kipur had to be taken from the Mizbe'ach ha'Olah, from the Pasuk in Acharei-Mos "v'Lakach Me'lo ha'Machtah Gachalei Esh me'Al ha'Mizbe'ach mi'Lifnei Hash-m" - by explaining mi'Lifnei Hash-m" to mean the Mizbe'ach which stands only partially before Hash-m (i.e. the Mizbe'ach ha'Olah; whereas the Mizbe'ach ha'Ketores was entirely before Hash-m.
(c)Had the Torah just written ...
1. ... "me'Al ha'Mizbe'ach" - we would have thought that this refers to the Mizbe'ach ha'Ketores (Note: the Mizbe'ach ha'Ketores = the Mizbe'ach ha'Zahav = the Mizbe'ach ha'Penimi; and the Mizbe'ach ha'Olah = the Mizbe'ach ha'Nechoshes = the Mizbe'ach ha'Chitzon.)
2. ... "mi'Lifnei Hash-m" - we would have thought that the Torah is instructing the Kohen Gadol to take coals from the centre of the Mizbe'ach - which is before Hash-m, but not from the sides.
