(R. Yochanan): Terumas ha'Deshen is the beginning of the next day's Avodah, and [even if he was Mekadesh yesterday and engaged in Avodah until now,] he must be Mekadesh his hands and feet from the Kiyor, which was submerged in water;

(R. Chiya bar Yosef): Since [his hands were Mekudashos] at the transition from day to night, it suffices (he need not be Mekadesh again).

(Talmidim citing R. Yochanan): Right after lifting [the Kiyor for Terumas ha'Deshen], he submerges it [lest the water be disqualified if it is not submerged at dawn].

Question (against R. Chiya bar Yosef - Beraisa): If he was Mekadesh his hands and feet during the day, he need not be Mekadesh them at night. If he was Mekadesh them at night, he needs to be Mekadesh them during the day. Rebbi says so;

R. Elazar b'Ribi Shimon says, even if he was engaged in Avodah for three [days], he need not be Mekadesh, for Linah does not disqualify hands for Shirei (finishing) Avodah, but for initial Avodah, he must [be Mekadesh again].

Answer: R. Chiya bar Yosef explains the Beraisa to say as follows. If he was Mekadesh his hands and feet during the day, he need not be Mekadesh them at night for Shirei Avodah, but for initial Avodah he must be Mekadesh them during the day. Rebbi says so;

R. Elazar b'Ribi Shimon says, even if he was engaged in Avodah for three [days], he need not be Mekadesh, for Linah does not disqualify hands for Shirei Avodah, but for initial Avodah, he must.

R. Yochanan explains, if he was Mekadesh his hands and feet during the day, he need not be Mekadesh them at night for Shirei Avodah. [If he was Mekadesh] at night, he must be Mekadesh them during the day. Rebbi says so;

R. Elazar b'Ribi Shimon says, even if he was engaged in Avodah for three [days], he need not be Mekadesh, for Linah does not disqualify hands, whether for initial Avodah or Shirei Avodah.

Chilfai says, just like Linah does not disqualify hands, it does not disqualify [water] in the Kiyor [according to R. Elazar b'Ribi Shimon].

Question: The Beraisa argues with R. Chilfai! If he was Mekadesh his hands and feet during the day, he need not be Mekadesh at night [If he was Mekadesh] at night, he must be Mekadesh during the day. Rebbi says so;

R. Elazar b'Ribi Shimon says, even if he was engaged in Avodah for three [days], he need not be Mekadesh, for Linah does not disqualify hands.

Inference: It does disqualify [water] in the Kiyor!

Answer (Talmidim of R. Yochanan, citing Chilfai): It means as follows. If he was Mekadesh his hands and feet... for Linah does not disqualify hands. This implies that it does disqualify [water] in the Kiyor, and it depends only on [the transition] from day to night. (If the Kiyor was submerged at the time, Linah does not disqualify the water. Likewise, if he was engaged in Avodah at the time, his hands are not disqualified due to Linah.)

Question: What is within four Amos [that the Mishnah said? Is it within four Amos of the bottom of] the ramp (the floor, or) within four Amos of the Mizbe'ach (the top of the ramp)?

Answer: We learn from our Mishnah. A case occurred in which two were running and ascending the ramp. This teaches that it is within four Amos of the Mizbe'ach.

(R. Yosi bei R. Bun): R. Chiyah explicitly taught that whoever is first within four Amos of the Mizbe'ach merited.

What is "Hatzbi'u''? It is "put out a finger'' If he put out one, we count him. [If he put out] two, we count him. [If he put out] three, we do not count him.

Question: What is "we do not count him'' - we do not count him at all, or we do not count the extra?

[If someone stuck out] four, we lash him with a rope attached to a stick, and the lottery is Batel.

We do not stick out a thumb in the Mikdash. This is due to tricksters. (One can extend it or bend it back quickly, and it is not noticed. Perhaps a Kohen will realize that through extending or retracting it, the count will end with him - PNEI MOSHE 10b.)

They did not say from whom the count starts in the Mikdash. Rather, the appointee lifts the hat of one of them, and they know that the lottery begins from him.

Question: We should be concerned to say that [the appointee decides from whom to begin in order that he will finish with] his friend or relative!

Answer: They stood like a chain (he could not know their number until counting them individually).

How was the lottery? He goes from right to left.

(R. Bun bar Chiyah): We learn from a Beraisa. The one who merited the Ketores, he tells the one on his right "also you merit, to take the incense pan (to take coals from the Mizbe'ach).'' This shows that the lottery goes to the right.

Rebuttal (Talmidim of R. Yonah, citing R. Chilfai): [The Beraisa] means that the lottery goes to the left. The one who merited [the Ketores], he merited [also for the one] to his right. It is better that this one merit, that the lottery passed over him twice, that for this one [to his left], that the lottery passed over him only once. (I.e. the lottery passed over the one on the right one more time than the one on the left. "Twice'' and "once'' are merely a typical case.)

A case occurred in which a Kohen preceded his colleague within four Amos of the Mizbe'ach. [The latter] took a knife and inserted it in the [former's] heart;

R. Tzadok stood on the step of a hall [in Har ha'Bayis], and said 'hear me, my brethren Beis Yisrael! It is written "Ki Yimatzei Chalal... v'Yatz'u Zekeinecha v'Shoftecha'' - from where will we measure - from the Heichal or the Azaros?''' (Surely, Eglah Arufah did not apply, for the murderer was known. He said so merely to arouse crying.)

The entire nation began crying. While they were crying, the father of the youth [killed] entered and said "I am a Kaparah for you (through my son's death). The boy is still quivering, so the knife did not become Tamei.''

This teaches that Tum'ah was more severe to them than murder, to [their] disgrace. (Do not say that they were properly appalled at murder, just they had even more sensitivity to Tum'ah.)

(R. Yochanan): [There were four lotteries, even though they could have made one lottery for all Avodos,] in order to publicize the matter.

(Rebbi): The Kohen who does Terumas ha'Deshen, he could have done Dishun of the Menorah! Rather, it is in order to publicize the matter.

Mishnayos [Tamid 3:9, 6:1] say "he left the flask [of oil for the Menorah] on the second step [in front of the Menorah] and left; He took the flask from the second step and left.''

(R. Yochanan): Why did [the Kohen] enter twice for Hatavah (cleaning and preparing the Neros)? It is to publicize the matter.

Objection (Reish Lakish): It is mid'Oraisa - "ba'Boker ba'Boker b'Heitivo Es ha'Neros Yaktirenah'' (it is as if Hatavah is done in two mornings, i.e. he interrupts in between)!

Question: How can R. Yochanan answer this?

Correction: [R. Yochanan meant, why doesn't one Kohen] do Hatavah and Haktarah [of Ketores? It is to publicize the matter.]