Question: Why does it say "presumably, [the Halachah follows] the opinion...", just because a Beraisa supports it? Perhaps this opinion taught this Beraisa, just like the above Beraisa! (Also the opposing opinion is a Tana, who disagrees!)

Suggestion: Abaye supports him from the reason explicit in the Beraisa, so he not get burned. Therefore, his opinion is more reasonable.

Rejection [If so,] Abaye did not need to cite the Beraisa. He could have said "for this reason, this opinion is more reasonable"!

Answer #1: Perhaps without a Beraisa, we would not say such a reasoning, to be concerned for getting burned in such a short time.

Answer #2: The first two Beraisos were not taught in the academy of R. Chiya and R. Oshaya [so they are not reliable. Abaye] brings this support, which was taught in the academy of R. Chiya and R. Oshaya.

Note: The support is a Stam Mishnah at the end of Tamid! Mishmaros Kehunah says that if this were the support, Abaye would not have said "presumably, [the Halachah follows] this opinion."

Question: Why do we need a verse to teach that this is Me'akev? It says Chukah in the Parshah!

Answer: Chukah applies only to Yom Kipur. We need a verse to teach that this is Me'akev in Ketores of the entire year.

Observation: This is unlike the initial answer, that one verse teaches about Yom Kipur, and one about the rest of the year. Now we say that [it applies to] both of them, also Yom Kipur and the rest of the year.

Reference: Toras Kohanim brings an argument of many Tana'im regarding why they were punished.

Opinion #1: It was due to Sinai. (They were worthy to die for not having the proper fear when they saw Kevod Hash-m, but Hash-m did not want to kill them then, lest this damper the Simchah of Matan Torah.)

Opinion #2: It was because they said "when will these elders (Moshe and Aharon) die, and I and you will lead the generation..." This is brought also in Sanhedrin (52a).

Opinion #3: Their heads were uncovered.

Opinion #4: They had drunk wine.

Opinion #5: They were not wearing all of the Bigdei Kehunah.

Explanation: It seems that the Gemara suggests that we could learn just the contrary [from the verse].

Just like Hash-m gave with His right hand, also one who prays should give Shalom first to his right!

Conclusion: "Yipol mi'Tzidcha Elef [u'Revavah Miminecha]" shows that one should request first about what is to his own left, and then for the right;

This is because it (his left) is to the right of Hash-m [who is in front of him. the same applies to bowing in front of Him.]

Implied question: R. Yehudah says that it was buried in its place, and he argues in the Seifa about the base, but he does not argue in the Reisha about the Aron!

Answer: He argues in the Beraisa about the law of the Reisha [of the Mishnah], i.e. the Aron.

Explanation: [The Beraisa] says that according to R. Shimon, it was exiled to Bavel. It argues with Ula, who says that according to R. Shimon, the Aron was buried.