1)

(a)The Beraisa describes the Avodah of the Olas ha'Of. The Kohen performed the Matnas Dam on the Mizbe'ach - by squeezing the blood (Mitzuy) on to the Keren.

(b)He performed the Avodah of the Olas ha'Of - next to the south-eastern Keren.

(c)Seeing as the south-eastern Keren had no Y'sod (as we just explained) - when he performed the Melikah there, the blood would simply drip on to the floor of the Azarah, which, at that point, was the territory of Yehudah (creating a problem in that the Avodah had to be performed in the territory of Binyamin).

(d)We cannot answer that the blood would anyway fall on to the Soveiv, which is where he was standing when he performed the Mitzuy - because, we learned in a Mishnah that even if he squeezes it by his feet, up to one Amah below the Soveiv, the Korban is Kasher.

2)

(a)Rav Nachman bar Yitzchak therefore explains that the Chachamim must have made a condition that - although the ground belonged to Yehudah, the air-space belonged to Binyamin ...

(b)... and to avoid the blood dripping down on to the floor - they would construct a ledge jutting out from the Mizbe'ach, for the blood to drip on to (though not being joined to the ground, it would not have had the status of a Y'sod).

(c)Rav learns that apart from the one Amah in the east and the south, those two sides had no Y'sod (as we have learned until now). According to Levi however - it had a Y'sod, only it was not sanctified in order to sprinkle the blood on it.

(d)Rav quotes the Targum of "ba'Boker Yochal Ad" as 'be'Achsanteih Yisbanei Madb'cha' (in his portion the Mizbe'ach will be built), whereas Levi has the version - 'be'Achsantei Yisbanei Makd'sha' (meaning in his portion will be built the location for sanctifying the blood) ...

(e)... precluding Yehudah's territory from having a sanctified Y'sod, but not from having a Y'sod.

3)

(a)Levi will explain the Mishnah in Midos (in connection with the Y'sod) Ochel be'Darom Amah Achas u've'Mizrach Amah Achas to mean that - the Y'sod took up one Amah ... for placing the blood (which could not be placed on the rest of those two sides) ...

(b)... whereas according to Rav, when the Mishnah there states ha'Mizbe'ach Hayah Sheloshim-u'Shetayim al Sheloshim-u'Shetayim (implying that it was square) - the Tana is referring to the north and the west sides exclusively.

4)

(a)The length of ...

1. ... the ramp was - thirty-two Amos, and so was the length of

2. ... the Mizbe'ach.

(b)To reconcile this with the Beraisa, which gives the combined length as sixty-two Amos, we answer 'Nimtza Pore'ach al Amah Y'sod ve'al Amah Sovev', by which we mean that - the ramp overlapped the one Amah of Y'sod and one Amah of the Soveiv.

(c)This Beraisa poses a Kashya on Rav - inasmuch as it implies that the east side of the Mizbe'ach did have a Y'sod.

(d)Rav will explain the Beraisa to mean that - the ramp overlapped the Amah of the Soveiv and that of where the Y'sod ought to have been.

5)

(a)The Beraisa describes how the three sections of the Mizbe'ach, as well as the Amah al Amah K'ranos were made. Their respective sizes were - thirty-two by thirty-two Amos by one Amah tall, thirty by thirty by five Amos tall, and twenty-eight by twenty-eight Amos by three Amos tall.

(b)They were formed - by means of three large, square wooden molds, which they filled with different size stones and grit, on to which they then poured lime, melted lead and pitch for binding.

(c)This Beraisa poses a Kashya on Rav - inasmuch as judging by the mold with which they constructed the Y'sod, the Y'sod seems to have encircled the Mizbe'ach.

(d)Rav cannot answer that they subsequently cut off the section of Y'sod that was in Yehudah's territory - because the Mizbe'ach had to consist of complete stones, and not cut ones (nor would it be possible to dismantle some of it cleanly).

6)

(a)Despite the shape of the mold, Rav explains, they avoided filling in Yehudah's portion - by placing a plank inside the mold to cover those sections of the floor of the Azarah that were in Yehudah's territory.

(b)And we prove it with a statement of Rav Kahana, who said, based on the Pasuk "Umal'u ke'Mizrak ke'Zaviyos Mizbe'ach" that the stones of the four K'ranos - were holed like a bowl deep down into the Mizbe'ach.

(c)The purpose of these holes - was for the Matnos Dam of the Chatas to drain (see Tosfos DH 'u'Mal'u' and the Ya'avetz).

(d)Given the fact that the K'ranos were made in the same way as the other sections of the Mizbe'ach (as we explained), they made these holes (without actually boring a hole into them) - by placing thin sticks and hollow canes between the stones, to form a pipe, which they subsequently removed.

7)

(a)The Pasuk in Shmuel writes "Vayeilech David u'Shmuel Vayeishvu be'Noyos be'Ramah"; in Ramah - because it was Shmuel's home town.

(b)Noyos and Ramah are two different towns. So Rava explains "Noyos" in this context to mean that - David and Shmuel sat in Ramot to discuss matters concerning the most beautiful place in the world (from the word 'Noy' meaning beautiful).

(c)They learned from the word "Ve'alisa (in the Pasuk in Shoftim "Vekamta Ve'alisa el ha'Makom") - that the Beis-Hamikdash was to be situated in the highest location in the world (besides the fact that Eretz Yisrael is also the highest country in the world).

8)

(a)The only two tribes whose borders are clearly defined in Sefer Yehoshua are - Yehudah and Binyamin.

(b)David and Shmuel worked out that the Beis-ha'Mikdash was to be located in Yerushalayim - because it is in connection with it (the Yevusi) that the Pasuk in Yehoshua, instead of explaining how the border went up until it reached a peak, and then proceeded to go down (like it does regarding other areas) only speaks about ascending it from different directions.

9)

(a)They originally intended to build the Beis-ha'Mikdash in Ein Itam - because it is even higher than Yerushalayim (or because that is where the Pasuk uses the expression of ascent [as we will now explain]).

(b)Ein Itam (which is not mentioned in the Pasuk) - is another name for 'the Spring of Mei Nefto'ach, which the Navi mentions after referring to the ascent from the valley of Gei ben Hinom (without any mention descent).

(c)David and Shmuel changed their minds when they recalled the Pasuk in ...

1. ... ve'Zos-ha'Berachah "u'Vein Keseifav Shachein" - which means that Hash-m dwells between Binyamin's shoulder-blades (the nicest part of an ox, and which is situated a little lower than the top [the head]).

2. ... Vay'chi "u'Mechokek me'Bein Raglav" - which teaches us that the Sanhedrin had to sit in Yehudah's territory. That in turn, had to be situated in the Beis Hamikdash, as the Torah writes in Shoftim (in connection with a Zakein Mamrei) "Vekamta Ve'alisa el ha'Makom" ...

(d)... which would not have possible had the Beis-ha'Mikdash been built in Ein Itam.

(e)Do'eg ha'Edomi's reaction to David's efforts to locate the Makom ha'Mikdash was - to become deeply jealous of him.

10)

(a)The Pasuk in Tehilim describes - how David swore that he would not sleep or slumber until he located the Makom ha'Mikdash.

(b)In the same chapter, the Pasuk writes "Hinei Shema'anuhah be'Efrasah, Metzanuhah bi'Sedei Ya'ar". By ...

1. ... "Efrasah" - the Pasuk is referring to Yehoshua, who came from Efrayim.

2. ... "Ya'ar" - it is referring to Binyamin, to whom Ya'akov referred to as a wolf (as we learned earlier).

(c)The Pasuk now means that - it is in Seifer Yehoshua, that David (and Shmuel) discovered where to build the Beis-ha'Mikdash (in the portion of Binyamin).

11)

(a)Our Mishnah discusses the Kodshei Kodshim. 'Zivchei Shalmei Tzibur' are - the two lambs that are brought as a Shalmei Tzibur on Shavu'os.

(b)An ...

1. ... Asham Shifchah Charufah is - the Korban that is brought by a man who has relations with a Shifchah Cana'anis who has been half set free and who is betrothed to an Eved Ivri.

2. ... Asham Nazir - is one of the Korbanos that a Nazir who became Tamei Meis must bring before beginning his period of Nezirus all over again.

(c)Like the Olah, these Korbanos all require Tzafon regarding the Shechitah and the Kabalas ha'Dam. Unlike the Olah however - they are eaten by male Kohanim ...

(d)... in the Azarah, as any kind of food and until the following midnight.