1)

(a)Our Mishnah precludes the bones, the sinews, the horns and the hooves of an Olah from being burned once they have been cut away from the Basar. We know that it is not a Mitzvah to do so - from the Pasuk in Vayikra "Vehiktir ha'Kohen es ha'Kol ... ", implying Lechatchilah.

(b)The ruling Pershu, Yerdu, applies - even if they are still lying on top of the Mizbe'ach.

(c)The author of our Mishnah is Rebbi (in a Beraisa). The Rabbanan there - establish the Pasuk "Vehiktir ha'Kohen es ha'Kol ... " even by bones, sinews, horns and hooves of an Olah that have been cut away from the Basar ...

(d)... whereas from the Pasuk "Ve'asisa Olosecha ha'Basar ve'ha'Dam" they learn that - the obligation of returning burned limbs to the Ma'arachah is confined to the Basar of the Olah, but does not extend to its bones, sinews, horns and hooves.

2)

(a)We just cited the Beraisa, where Rebbi holds Pershu, Yerdu, which ...

1. ... Rebbi Zeira qualifies - by confining it to where it took place on the ramp, but not to where it took place on the Mizbe'ach itself (since that is not defined as cutting it away, but rather as bringing it closer to the fire).

2. ... Rabah qualifies - by confining it to where the limbs concerned were separated after the Zerikah (because if they were separated before it, they do not have the Din of Kodshim Pesulim [which must be burned], but are the personal property of the Kohen, even to fashion a knife from them, should he please).

(b)Rabah holds like Rebbi Yochanan, who, in the name of Rebbi Yishmael, learns from the Gezeirah-Shavah "Lo Yih'yeh" (by Olah) from "Lo Yih'yeh" (by Asham [both in Tzav]) that - the bones of an Olah (like those of an Asham) belong to the Kohen.

(c)In the phrase "Or ha'Olah asher Hikriv la'Kohen lo Yih'yeh" - the word "lo" is superfluous (rendering the Gezeirah-Shavah, Mufneh).

(d)It is necessary for this Gezeirah-Shavah to be Mufneh, since otherwise, we could have asked that - an Asham is different, since the Basar is permitted to be eaten (which the Basar of an Olah is not).

3)

(a)Rav Ada bar Ahavah queries Rabah from a Beraisa. The Tana differentiates between the bones of (other) Kodshim before Zerikah (Mo'alin Bahen) and after Zerikah (Ein Mo'alin Bahen), whereas regarding the bones of an Olah - he rules Mo'alin bahen Le'olam.

(b)Rabah will amend the Beraisa however - by changing the Seifa to 've'shel Olah, Pershu Lifnei Zerikah, Ein Mo'alin bahen; Le'achar Zerikah, Mo'lin Bahen Le'olam'.

(c)Rebbi Elazar disagrees with Rabah however. According to him, if the bones of an Olah were cut away from the Basar ...

1. ... before Zerikah - Mo'alin Bahen.

2. ... after Zerikah - Lo Nehenin (mi'de'Rabbanan), ve'Lo Mo'alin (min ha'Torah) ...

(d)... because he applies Rebbi Yishmael's Gezeirah-Shavah to after the Zerikah (like the Asham), whereas according to Rabah, it applies to the bones of the Olah before the Zerikah.

4)

(a)Our Mishnah states ve'Chulan she'Pak'u me'al-Gabei ha'Mizbe'ach, Lo Yachzir - referring to both the Pesulin and to the bones and the sinews ... (if either of them is taken up to the Mizbe'ach.

(b)The Tana rules that if a coal and a limb fall off the Mizbe'ach - Lo Yachzir.

(c)He rules Yachzir in the latter case - if it fell off the Mizbe'ach before midnight.

(d)This latter ruling affects the Din Me'ilah regarding the limb - inasmuch as whatever still belongs on the Mizbe'ach is subject to Me'ilah, whereas whatever does not (because it is spent), falls under the category of Na'asis Mitzvaso (its Mitzvah is complete), and is no longer subject to Me'ilah.

(e)Besides the Mizbe'ach - the Kevesh (the ramp) and the K'lei Shareis sanctify whatever is fit for them.

5)

(a)The problem with the distinction between a limb that falls off the Mizbe'ach before midnight and one that falls off afterwards is that, if the limb is ...

1. ... still intact - then it must be replaced on the Mizbe'ach (even after midnight), whereas if it is ...

2. ... burned to a cinder - then it is not necessary to replace it (even before midnight).

(b)So we establish the Mishnah - where the fire dried up the limb completely (Sheriri), without actually turning it into a coal.

6)

(a)The problem Rav has with the two consecutive Pesukim (in Tzav), one which says "al Mokdah al ha'Mizbe'ach Kol ha'Laylah" ('Kol ha'Laylah Vehiktir'), the other "Veheirim es ha'Deshen" ('Kol ha'Laylah Veheirim') is that - whereas the former implies that the Kohanim have the entire night to burn the Eimurin on the Mizbe'ach, the latter implies that, within the same time-period, they are obligated to remove them.

(b)Based on what we just learned, Rav makes a compromise with regard to Sheriri (the limbs that became hard, as we just explained), which must be returned before midnight, but not after that, as we just explained.

7)

(a)Rav Kahana queries Rav from a Beraisa, which describe the Mitzvah of T'rumas ha'Deshen. The basic Mitzvah of T'rumas ha'Deshen is performed - by a Kohen taking one shovel-full of ashes from the spent ashes on the Ma'arachah each morning, and depositing them beside the ramp.

(b)According to the Mishnah in Yoma, the Kohen normally performs T'rumas ha'Deshen at around dawn break ...

1. ... on Yom Kipur - at midnight ...

2. ... and on Yom-Tov - at the end of the first watch (at around 10 p.m.).

(c)The reason for bringing the time forward ...

1. ... on Yom Kipur is - to give the Kohen Gadol, who performs it, a break before beginning the entire Seider Yom-ha'Kipurim (see Tosfos DH 'Mishum').

2. ... even further on Yom-Tov is - in order to begin with the Korban Tamid as early as possible, since there will be a lot of extra Korbanos to bring in the course of the day ...

(d)... which the Tana proves from the fact that - by dawn-break, the Azarah is already full of people (each with his Olas Re'iyah, without which he is forbidden to appear in the Azarah, Shalmei Chagigah and Shalmei Simchah).

(e)Rav Kahana now asks from this Mishnah that - if the removal of the ashes from midnight is d'Oraysa, as we just learned, then how can the Chachamim bring it forward on Yom-Tov (to remove limbs that still belong to the Mizbe'ach)?

8)

(a)Rebbi Yochanan answers this Kashya with a Kashya of his own. The problem he has with the Pasuk "al Mokdah ... Kol ha'Laylah ad ha'Boker ... " is - that "ad ha'Boker" is basically synonymous with "Kol ha'Laylah" (so why does the Torah need to add it).

(b)He therefore explains that - the Torah is giving an extra 'Boker' (earlier than dawn break) for the removal of the ashes, according to the need. This the Torah left to the Chachamim to fix (which they did in the way described by the Mishnah in Yoma).

(c)And he reconciles this with Rav - by confining Rav to the limbs that have become hard (but are not yet ashes), and the Mishnah in Yoma to where they have already become ashes.