1)

(a)The final four-part question we ask in connection with Davar ha'Lamed be'Binyan-Av is - whether Chozer u'Melamed be'Hekesh, bi'Gezeirah-Shavah, be'Kal-va'Chomer or be'Binyan-Av or not.

(b)We try to resolve one of the four She'eilos from the Beraisa (which, based on the opinion of Rebbi Yehudah in ha'Mizbe'ach Mekadesh, who holds in certain cases of Pesulo ba'Kodesh, 'Im Alah, Yered', asks) Mipnei Mah Amru Lan be'Dam, Kasher? (see Tosfos DH 'P'shot') - blood of a Korban that remained off the Mizbe'ach until dawn-break (when it becomes Pasul), that is placed on the Mizbe'ach, need not be taken down (Im Alah, Lo Yered).

(c)We know that ...

1. ... Lan be'Dam, Kasher - from the fact that Lan be'Eimurim, Kasher.

2. ... Lan be'Eimurim, Kasher - from the fact that Lan be'Basar, Kasher.

(d)And Lan be'Basar Kasher - because a Shelamim (the source for Im Alah, Lo Yereid) can be eaten for two days.

2)

(a)The reason that Im Alah, Lo Yered, by ...

1. ... Yotzei is - because it is Kasher by a Bamah

2. ... Tamei is - because it is permitted by a Tzibur.

3. ... Chutz li'Zemano is - because it brings Pigul into effect.

4. ... Chutz li'Mekomo - because it is compared to Chutz li'Zemano.

5. ... she'Kiblu Pesulin ve'Zarku es Damo - because Rebbi Yehudah is speaking about those Pesulin who are Kasher to perform Avodas Tzibur (a Tamei Kohen).

(b)We try to prove from this Beraisa that - Davar ha'Lamed be'Binyan-Av (Lan be'Dam, Kasher), Chozer u'Melamed be'Binyan-Av (Lan be'Eimurim, Kasher).

3)

(a)When we ask how the Tana can possibly learn something illegal from something that is legal, besides learning Lan be'Eimurim from Lan be'Basar, we are referring to - Yotzei in the Beis-Hamikdash (which is illegal) from Yotzei by a Bamah (which was legal, since a Bamah was not enclosed to begin with).

(b)And when we answer that the Tana relies on the Pasuk in Tzav "Zos Toras ha'Olah", we mean that - in fact, Rebbi Yehudah learns all the cases from this Pasuk, and the Limudim are only Asmachtos (in support of the Pasuk) ...

(c)... thereby negating the proof, leaving us with all four She'eilos (regarding Davar ha'Lamed be'Binyan Av), unanswered.

4)

(a)We learned in our Mishnah that the Sheyarei ha'Dam of the Chata'os must be poured on to the western Y'sod of the Mizbe'ach ha'Chitzon. We learn this from the Pasuk in Vayikra (in connection with the Par Kohen Mashi'ach) "el Y'sod Mizbach ha'Olah asher Pesach Ohel Mo'ed" - which implies the western Y'sod (see Tosfos DH 'Asher').

(b)The Beraisa discusses the many times that the phrase "el Y'sod Mizbach ha'Olah" occurs. The significance of this phrase in the Parshah of the Par Kohen Mashi'ach is that - the blood must be poured on the Y'sod of the Mizbe'ach ha'Chitzon, and not of the Mizbe'ach ha'Penimi, even though that is where it was sprinkled.

5)

(a)The Toras Kohanim learns from "el Y'sod Mizbach ha'Olah" (written by the Par He'elam Davar shel Tzibur) that - the Mizbe'ach ha'Penimi does not require a Y'sod.

(b)The Pasuk cannot be coming to teach the Kohen where to pour the Sheyarei ha'Dam - because the Par He'elam Davar is compared to the Par Kohen Mashi'ach (which we just learned).

(c)When, to explain "el Y'sod Mizbach ha'Olah" written by the Sa'ir Nasi, the Tana says Ten Y'sod le'Mizbe'ach shel Olah, he means that - this is what must be done to all leftovers of blood from all Korbanos Chitzoniyos (to include that of the Olah, which the Torah has hitherto omitted).

(d)And he knows that the Pasuk is not coming to teach the Kohen to pour the Sheyarei ha'Dam of the Sa'ir Nasi on the Y'sod of the Mizbe'ach ha'Chitzon, and not the Mizbe'ach ha'Penimi - because if the Shirayim of the Chata'os ha'Penimiyos is not poured on the Y'sod of the Mizbe'ach ha'Penimi, how much more so that of the Sa'ir Nasi, which is a Chatas Chitzonah.

6)

(a)When the Tana suggests O Eino Ela le'Mizbechah shel Olah Ten Y'sod, he means that - perhaps the Pasuk is coming to teach us (not where to pour the Sheyarei ha'Dam, but) that the Zerikah of the Olah must be placed on the two opposite corners which have a Y'sod.

(b)Rebbi Yishmael explains that we know that already from the Sheyarei Chatas - which do not atone, yet it needs to be poured on the Y'sod, Kal-va'Chomer the actual Zerikah, which does atone.

(c)Rebbi Akiva adds that - if Shirayim which do not atone and do not come to atone, require Y'sod, how much more so the beginning of the Olah (we will see later the ramifications of the Machlokes).

7)

(a)From the first "el Y'sod Mizbach ha'Olah", the Beraisa learns ve'Lo Y'sod Mizbe'ach ha'Penimi. We query this statement on the grounds that - we need the Pasuk to permit pouring the Sheyarei ha'Dam there as well, should the Kohen choose to do so (but certainly on the Y'sod of the Mizbe'ach ha'Penimi, should he so wish).

(b)Indeed we learned that the Mizbe'ach ha'Penimi did not have a Y'sod anywhere - but that was only after we concluded that the second "el Y'sod Mizbach ha'Olah" is superfluous.

(c)We refute the Kashya - by citing two D'rashos from the Pasuk. We know that the Shirayim of the Par Kohen Mashi'ach ...

1. ... may be poured on the Y'sod of the Mizbe'ach ha'Chitzon - from "me'asher Pesach Ohel Mo'ed'; whereas from ...

2. ... "Mizbach ha'Olah", which is otherwise superfluous, we learn that it must be poured there.

8)

(a)From the third "el Y'sod Mizbach ha'Chitzon", we learned 'Ten Y'sod le'Mizbe'ach shel Olah'. We already explained why the simple explanation (to pour the Shirayim on the Y'sod of the Mizbe'ach ha'Chitzon, and not of the Mizbe'ach ha'Penimi) seems obvious. We nevertheless suggest that this is what it comes to teach us. We might still have thought that one should pour the blood of the Sa'ir Nasi on to the Y'sod of the Mizbe'ach ha'Penimi (the opposite as it were, of where it is brought) - following the pattern set by the Chata'os ha'Penimiyos, which are brought in the Heichal, but poured on the Mizbe'ach ha'Chitzon.

(b)We reject this suggestion however on the grounds that - the Mizbe'ach ha'Penimi, as we have already learned, has no Y'sod on which to pour it.