1)
(a)Why does Rav Sheshes establish the original Korban in the Beraisa currently under discussion, by the ram of Aharon, and not by the Korban Pesach, which is also a Korban Yachid whose time is fixed?
(b)Then why does he not establish it by Pesach Sheni, which is certainly a Korban Yachid?
1)
(a)Rav Sheshes establishes the original Korban in the Beraisa currently under discussion, by the ram of Aharon, and not by the Korban Pesach, which is also a Korban Yachid whose time is fixed - because he follows the opinion of Rebbi Yehudah, who holds 'Ein Shochtin es ha'Pesach al ha'Yachid'. Consequently, it will always be a Korban ha'Shutfin, which cannot make a Temurah.
(b)Neither does he want to establish it by a Pesach Sheni, which is certainly a Korban Yachid - because Pesach Sheni does not override Tum'ah.
2)
(a)Why is the Korban Pesach considered a Korban Tzibur?
(b)Then why does the Tana of the Beraisa on Daf 50a. which considers the Chagigah a Korban Tzibur for this reason, refer to the Pesach as a Korban Yachid?
(c)Then how can it override Shabbos and Tum'ah?
2)
(a)The Korban Pesach is considered a Korban Tzibur - because it is brought by the entire community simultaneously.
(b)When the Tana of the Beraisa on Daf 50a. referred to the Pesach as a Korban Yachid - he had in mind the Pesach Sheni, which is not brought by the entire community.
(c)It overrides Shabbos and even Tum'ah - according to Rebbi Yehudah (whose reason will be clarified shortly).
3)
(a)The Tana Kama of Rebbi Yehudah concedes that the Pesach Sheni overrides Shabbos. Why then, does it not override Tum'ah?
(b)What does Rebbi Yehudah say to that?
3)
(a)The Tana Kama of Rebbi Yehudah concedes that the Pesach Sheni overrides Shabbos. It does not however, override Tum'ah - because, if the Tum'ah does not override Pesach Rishon, then why should it override Pesach Sheni?!
(b)Rebbi Yehudah counters that with the argument that the Torah gave Pesach Sheni as an opportunity to bring the Pesach b'Taharah. Failing that, one has no option other than to bring it b'Tum'ah.
51b----------------------------------------51b
4)
(a)Why (by the Kohen Gadol's bull) does the Torah write "Asher Lo" three times?
(b)What ought we to learn from here?
(c)How will Rebbi Elazar (who is not certain that the bull is in fact, categorically called Aharon's - with regard to making a Temurah) refute this proof? Why might the Kohanim nevertheless be partners in it?
4)
(a)The Torah writes "Asher Lo" (with regard to the Kohen Gadol's bull) three times - 1. "Asher Lo" - 'v'Lo mi'Shel Tzibur' (who receive nothing from it); 2. "Asher Lo" - 'v'Lo mi'Shel Echav ha'Kohanim' (even though they receive atonement from it); 3. "Asher Lo" - that even b'Di'eved he will not be Yotzei, if he did not pay for it.
(b)We ought to learn from here - that the Kohanim are not partners in the bull. In other words, the Kohen Gadol is the full owner, and when we say that the other Kohanim are included in the atonement, that is only because the Torah has declared them to be covered by his Korban (to resolve Rebbi Elazar's She'eilah above - in 6c3.).
(c)The Kohanim may nevertheless be partners in the bull, the Gemara concludes - because it may well be that, in this case, the Torah declared the bull partially Hefker, and made the Kohanim partners in it. In that case, we can go one stage further, and say that they are also partners with regard to a Temurah not being effective (the other side of Rebbi Elazar's She'eilah there).
5)
(a)According to the Rabanan, there were two curtains between the Heichal and the Kodesh ha'Kodashim. Why does Rebbi Yosi quote the Pasuk in Terumah "v'Hivdilah ha'Paroches Lachem, Bein ha'Kodesh u'Vein Kodesh ha'Kodoshim"?
(b)How do the Rabanan counter Rebbi Yosi's proof?
(c)Why were there two curtains in the second Beis ha'Mikdash, when there was only one in the Mishkan? What was the Amah Teraksin, and why did it cause a problem in the second Beis Hamikdash?
5)
(a)According to the Rabanan, there were two curtains between the Heichal and the Kodesh ha'Kodashim. Rebbi Yosi quotes the Pasuk in Terumah "v'Hivdilah ha'Paroches Lachem, Bein ha'Kodesh u'Vein Kodesh ha'Kodashim" - to prove that there was only one curtain.
(b)The Rabanan counter that the Pasuk speaks with reference to the Mishkan, but not to the Mikdash.
(c)The reason that there were two curtains in the second Beis Hamikdash - was because of the Amah Teraksin (the wall one Amah thick that divided between the Kodesh and the Kodesh ha'Kodashim) during the first Beis Hamikdash, and they were not sure whether the Amah space belonged to the Kodesh or to the Kodesh ha'Kodashim. (Note: The Gemara in Bava Basra 3a. explains discusses why it was not possible to construct a wall in the second Beis Hamikdash, like there was in the first.
6)
(a)According to Rebbi Yehudah, the Kohen Gadol would walk between the Mizbe'ach ha'Ketores and the Menorah (with the Kaf and Machtah) to get to the Kodesh ha'Kodashim. Why?
(b)'Some say' that he walked between the Shulchan and the wall to get there. Whose opinion is this, and what is his reason?
(c)In which point do they both agree?
(d)What then, is their Machlokes?
6)
(a)According to Rebbi Yehudah, the Kohen Gadol would walk between the Mizbe'ach ha'Ketores and the Menorah (with the Kaf and Machtah) to get to the Kodesh ha'Kodashim via the south side of the Heichal - because the entrance to the Amah space between the two curtains was in the south.
(b)According to Rebbi Yosi, he walked between the Shulchan and the wall to get there.
(c)They both agree that the Kohen Gadol entered the actual Kodesh ha'Kodashim on the north side of the Kodesh ha'Kodashim.
(d)Rebbi Yosi holds that there was only one curtain, which opened into the Kodesh ha'Kodashim on the north; Rebbi Yehudah agrees that he entered the Kodesh ha'Kodashim on the north, as we explained above, only in his opinion, there were two curtains - with two openings: the first one, which was on the south, was to enter the space between them, and the second, to enter from the space into the Kodesh ha'Kodashim, was on the north.
7)
(a)According to Rebbi Meir, he walked between the Shulchan and the Mizbe'ach to get to the Kodesh ha'Kodashim. With which of his two contemporaries does he agree, Rebbi Yehudah or Rebbi Yosi?
(b)For one of two reasons he did not follow the same route through the Heichal as the one described by Rebbi Yosi: one of them is because, in his opinion, the Tables were placed from north to south, leaving no room between the main Shulchan and the wall. What is the other reason?
(c)According to the first answer (i.e. that the Tables were placed from north to south) - how could he pass even between the Shulchan and the Mizbe'ach (ha'Zahav), seeing as the rows of Tables reached as far as the Mizbe'ach?
(d)What is Rebbi Yosi's answer to the second answer (i.e. that it is not proper to walk directly facing the entrance to the Kodesh ha'Kodashim)?
7)
(a)Rebbi Meir, who says that the Kohen Gadol walked between the Shulchan and the Mizbe'ach to get to the Kodesh ha'Kodashim - agrees in principle with Rebbi Yosi (that there was only one curtain between the Kodesh and the Kodesh ha'Kodashim.
(b)For one of two reasons, he did not follow the same route through the Heichal as the one described by Rebbi Yosi: one of them is because, in his opinion, the Tables were placed from north to south, leaving no room between the main Shulchan and the wall. The other reason is because, even if the Tables were placed from east to west - leaving plenty of room to pass through the Heichal via the north wall, it would not have been appropriate to take that route, which would have enabled him to look into the Kodesh ha'Kodashim as he walked towards it.
(c)There is no problem how the Kohen Gadol got passed, according to the first answer - because even though the Tables did stretch as far as the Mizbe'ach, we have already learned that the Mizbe'ach was drawn slightly towards the east, leaving a gap between it and the two rows, each consisting of five tables.
(d)Rebbi Yosi counters the second answer by pointing out that if Yisrael were so special that they have the right to pray to Hash-m every day without a Shali'ach - then it is not surprising that their Shali'ach on Yom Kippur would have the added advantage of being able to walk directly into the Kodesh ha'Kodashim.