1)

(a)The Beraisa learns Shesuyei Yayin from Mechusar Begadim via the same Gezeirah-Shavah ("Chukah" "Chukah") - with regard to the Avodos for which a Zar is not Chayav Misah.

(b)Initially, the Tana began with the Pasuk of "Lehavdil ... " to teach us Shesuyei Yayin (by the Avodos for which a Zar is Chayav Misah), but once he introduced the 'Gezeirah-Shavah' of "Chukah" "Chukah", ke learned eevrything from the Gezeirah-Shavah.

(c)Once we learn the Gezeirah-Shavah both ways, the problem we are faced with is that - "Lehavdil" is then redundant.

(d)We conclude that "Lehavdil" comes to teach us the Din of Rav - who was careful not to issue any ruling from the time he ate and drank on Yom-Tov until the following day, because he learned from "Lehavdil" that a Rav who has drunk wine may not issue rulings (to distinguish between what is permitted and what is forbidden).

2)

(a)We learn from the Pasuk in Vayikra (in connection with the Avodah) "Venasnu b'nei Aharon ha'Kohen Eish" - that if Aharon serves without the eight Bigdei Kehunah Gedolah (even if he is wearing the four garments of a Kohen Hedyot), he will render the Avodah Pasul (and the same will apply to a Kohen Hedyot who serves without his four garments).

(b)In spite of the Pasuk in Tetzaveh ("Ve'chagarta osah Avnet Aharon u'Vanav ... Vehaysah lahem Kehunah le'Chukas Olam"), the Torah needs to write that Pasuk - because we might otherwise have thought that the former is referring exclusively to an Avodah that is crucial, but not to one that is dispensable Bedi'eved (such as kindling a fire on the Mizbe'ach, seeing as fire comes down from Heaven and consumes the Korbanos anyway).

(c)The Torah still needs the Pasuk in Tetzaveh however - seeing as if not for it, we would not know that the latter Pasuk is referring to Mechusar Begadim (since Mechusar Begadim is not mentioned in the Pasuk).

3)

(a)We learn from the Pasuk there "Ve'archu b'nei Aharon ha'Kohanim" es ha'Nesachim" that - if a Kohen Hedyot serves with the eight garments of a Kohen Gadol, his Avodah is Pasul.

(b)The Torah needs to add this - because we would otherwise have thought that the Pasuk in Tetzaveh only applies to a Kohen who wears less than the four garments than he was supposed to, but not if he wears more.

4)

(a)The Beraisa validates the Avodah of a Kohen who wears garments that are Merushalin, Mesulakin or Meshuchakin (old garments). The meaning of Merushalin and Mesulakin is based on the Pasuk in Tzav "Velavash ha'Kohen Mido Vad" from which we learn - that Lechatchilah, a Kohen must wear clothes that are his size.

(b)Consequently ...

1. ... Merushalin means - clothes that are trailing on the ground.

2. ... Mesulakin means - clothes that are too short.

(c)The Beraisa then says that a Kohen who wears ...

1. ... two pairs of pants or two belts ...

2. ... one garment too few or one too many - invalidates the Avodah.

(d)Based on the words "al Besaro" (in the Pasuk there "u'Michn'sei Vad Yilbash al Besaro"), the Tana includes in this list - the Din that nothing may interrupt between the garments and the Kohen's skin.

5)

(a)The Tana concludes the list with a Kohen who is wearing clothes that are Metushtashin - dirty, or torn.

(b)He invalidates the Avodah of a Kohen who is wearing torn clothes - based on the Pasuk in Tetzaveh "le'Chavod u'le'Sif'eres".

6)

(a)Rav Yehudah Amar Shmuel rules Merushalin Kesheirin, Mesulakin Pesulin. Rami bar Chama reconciles this with the Beraisa (that we just quoted) Mesulakin Kesherin - by establishing Mesulakin of the Beraisa where the Kohen raised the height of the hem by using a belt (whereas Rav Yehudah is speaking where the garment is short to begin with.

(b)Rav rules - Echad Zeh ve'Echad Zeh, Pesulin.

(c)When Rav Huna's host queried Shmuel from the Beraisa, Rav Huna cited Rami bar Chama. The problem he had with Rav was - from Merushalin, which the Beraisa (quoted on the previous Amud, declared Kasher) and which he rules is Pasul.

(d)To reconcile the Beraisa with Rav, we initially establish Merushalin - where the Kohen raised the garment from the ground by means of a belt.

7)

(a)We still remain with a Kashya on Rav however, from 'Mesulakin', which we cannot in the same way as we did Merushalin (like we did according to Shmuel) - because Rav holds that fixing the height of a garment using a belt is as if the rest of the garment was cut (as we just explained), in which case Mesulakin with a belt will be no different than Mesulakin without one (and will therefore be Pasul).

(b)Rebbi Zeira therefore concludes that Rav learns only one case in the Beraisa - Merushalin she'Silkan al-Yedei Avnet (and not Mesulakin).

8)

(a)Rebbi Yirmiyah from Difti cites two Beraisos, the of which learns from the Pasuk in Ki Seitzei ...

1. ... " ... al Arba Kanfos Kesuscha" that - a garment of only three corners is Patur from Tzitzis.

2. ... " ... asher Techaseh bah" that - one of five is Chayav.

(b)A person comes to possess a garment ...

1. ... of three corners - by rounding one of the four existing ones.

2. ... of five corners - by cutting one of the existing corners.

(c)The Tana precludes a garment of three corners and includes one of five, and not vice-versa - because a five-cornered garment contains four corners, whereas a three-cornered one does not.

(d)Another Beraisa learns from "al Arba Kanfos Kesuscha" that - only a four-cornered garment is Chayav be'Tzitzis, precluding both one of five corners and one of three.

9)

(a)Rebbi Yirmiyah mi'Difti initially explains that the first Tana considers an excess as if it was not there (Yeser, ke'Ma'an de'Leisa Dami), whereas the second Tana considers it there (Yeser, ke'Ma'an de'Isa Dami).

(b)Similarly - the Tana'im will argue whether Merushalin by Bigdei Kehunah (which the Kohen did not raise) is Kasher (because Yeser, ke'Ma'an de'Leisa Dami) or not (because (Yeser, ke'Ma'an de'Isa Dami).

10)

(a)We refute this explanation however, by attributing the Tana's ruling obligating a garment of five corners, to the 'Ribuy' "asher Techaseh bah", in which case, both Tana'im will hold that - in principle, Yeser ke'Ma'an de'Leisa Dami.

(b)The Tana of the second Beraisa (according to whom "asher Techaseh bah" becomes redundant) learns from ...

1. ... it that - a garment belonging to a blind man is Chayav Tzitzis.

2. ... "u'Re'isem oso" (Sh'lach-l'cha) that - a night garment is Patur.

(c)The Tana includes the garment of a blind man, but precludes a night garment, and not vice-versa - because the garment of a blind man worn by someone else is a regular garment, whereas a night-garment remains a night garment, irrespective of who is wearing it.

(d)The first Tana includes the garment of a blind man from the word "asher". The second Tana does not consider "asher" a D'rashah (but a manner of speech).

11)

(a)The Torah writes in Tzav (in connection with the Bigdei Kehunah) "Ve'lavash ha'Kohen Mido Bad". "Bad' means - linen.

(b)The Beraisa also requires them to be new, spun, each thread to be twined six times and that weekday clothes may not be worn together with them. We learn this latter Halachah - from the word "Bad", which also has connotations of alone (like L'vad).

(c)Abaye asked Rav Yosef - how the Tana could learn the Din of new from "Bad" (which evidently comes le'Ikuva [even Bedieved]), when we learned above in the Beraisa that Bedieved, old clothes are Kasher.

(d)Rav Yosef answered that - if, as Abaye seemed to think, all the cases in the Beraisa are rooted in the word "Bad", then he could also have asked from the Din of Chutan Kaful Shemonah, since "Bad" implies a single thread (as we will see shortly).

12)

(a)Rav Yosef therefore interprets the Beraisa to mean (not that the Tana is learning all the Halachos that he lists from "Bad", but) that - they all pertain to the garments by which the Torah writes "Bad" (some of them Bedieved, and some of them Lechatchilah).

(b)Rebbi Yossi b'Rebbi Chanina learns that "Bad" means flax/linen - from the fact that it grows in single stalks (as the word "Bad" implies).

(c)To answer the Kashya that ...

1. ... wool grows in single strands too - he explains that, ultimately, wool splits into a number of strands, whereas linen cannot be split.

2. ... flax also (eventually) splits into a number of strands - by confining that to after it has been beaten, whereas wool splits into strands automatically.

13)

(a)Ravina learns that "Bad" means linen from the Pasuk in Yechezkel, which describes the Kohanim's clothes as linen garments ("Pa'arei Pishtim ... "). When Rav Ashi asked him how they knew what "Bad" meant until Yechezkel came and taught them, he replied that - it was basically a Halachah le'Moshe mi'Sinai, which Yechezkel later supported with a Pasuk.

(b)And to prove this, Ravina cited another such case, the Pasuk in Yechezkel "Kol ben Neichar Areil Leiv - (someone who is completely estranged from Hash-m [he worships idols]) ve'Arel Basar Lo Yavo el Mikdashi".

(c)An Arel Basar - is not recorded in the Torah, and must therefore have been Halachah le'Moshe mi'Sinai, which Yechezkel likewise supported with a Pasuk.

14)

(a)The Pasuk in Yechezkel continues "Lo Yachg'ru ba'Yaza", which Abaye interprets to mean that - the Kohanim may not tie their belts next to a place on the body which perspires (as we will now see in the Beraisa).

(b)When the Beraisa says Lo Lematah mi'Mosneihen ve'Lo Lema'alah me'Atzileihen, it means - not lower than their hip and not higher than their elbow.

(c)In fact, the Kohanim tied their belts - next to their elbows.

15)

(a)Huna bar Nasan related to Rav Ashi what happened once whilst he was standing before Izgadar Malka - the King of Persia.

(b)In order to enhance his looks before the king, he lowered his belt from where he had tied it above his elbows.

(c)Izgadar Malka commented that - the Torah describes Yisrael as a "Mamleches Kohanim ve'Goy Kadosh" (Yisro), in which case they ought to dress like Kohanim even when they are not standing before kings.

(d)When Huna bar Nasan related the incident to Ameimar, the latter cited him the Pasuk in Yeshayah "Ve'hayu Melachim Omnayich (Kings will educate you)".