Explanation: Water [of the Kiyor] for the sake of blood and the Kometz, becomes Pasul at Shki'ah, just like those Matirin become Pasul at Shki'ah, like it says below (56a).

Question: According to the current Havah Amina that raising the water disqualifies it for all Avodos, this is astounding! We should challenge him from several Mishnayos in Tamid that he was Mekadesh for Terumas ha'Deshen, and his fellow Kohanim were similarly Mekadesh at night!

Answer: #1: We could establish [those Mishnayos] like R. Elazar b'Ribi Shimon, like [Ilfa according to Ravin,] who resolved above (20a) "like they argue about this (whether Linah disqualifies Kidush), they argue about this (whether it disqualifies the water)", and this (R. Yochanan's teaching) is like Rebbi.

Question: Still, how did they do Terumas ha'Deshen according to Rebbi?

Answer #1: They did it with old Kohanim who were awake the entire night, and did not need Kidush;

Our Mishnah in Yoma (22a), which proves that Terumas ha'Deshen was with new Kohanim, for it says about it "therefore initially there was not a lottery for Terumas ha'Deshen, due to Ones of sleep (since it is hard to wake up early, few Kohanim will want to do it)", is like R. Elazar b'Ribi Shimon.

Answer #2: Kidush of Terumas ha'Deshen is not difficult at all, for the Pesul of night Avodah is mid'Rabanan. (They did not decree about Terumas ha'Deshen, for there is no alternative. Other night Avodah is possible through Kohanim who were Mekadesh during the day.)

There is another reason to be Machshir [Kidush for] Terumas ha'Deshen more than [other Avodah of] the entire night, like Rashi explained below (21b, DH veha'Amar. If they raise the water for Kidush, perhaps they will not return it before dawn. This does not apply to Terumas ha'Deshen, which is shortly before dawn. Surely they will return it immediately!)

Alternatively, they had water in a different Kli Shares for Kidush of Terumas ha'Deshen. (They would not raise the Kiyor for it. They did not decree about this water, for there is no alternative, like Tosfos said.)

Answer #2 (to Question (a)): [The Gemara] prefers to ask a contradiction in R. Yochanan, rather than from the Mishnah in Tamid, because we could dispel it and say that our Mishnah holds that Linah does not disqualify from Kros ha'Gever until morning (dawn), even for water, even though surely our Sugya does not hold like this.

Support: According to this, it is fine that we could not ask from the Beraisa above (19b) in which Rebbi and R. Elazar b'Ribi Shimon argue. It taught that if he was Mekadesh at night, he must be Mekadesh during the day, which connotes that the entire night he is proper [for Avodah]. (L'Shem Zevach - this belongs after the answer above that the Pesul of night Avodah is only mid'Rabanan. We could not ask from the Beraisa, because it discusses Torah law.)

Explanation: Submerging in the water helps, i.e. before it was disqualified, for after it was disqualified, we say in Pesachim (34b) that Zeri'ah (connection to a Mikveh) does not apply to Hekdesh.

Explanation: Now we are thinking that this is not precise. Rather, even if he submerged it, he raises it and is Mekadesh for night Avodah;

Rather, it taught [when he did not submerge it] for a bigger Chidush. Even though it was not submerged when the sun set, it is Kosher for night Avodah.

However, at the end [the Gemara] answers and concludes that they argue about the decree about submerging, it is fine that it says that it was not submerged, for if it was submerged, he may not raise it until Terumas ha'Deshen.

Explanation #1: [He cannot raise it] so it will be Kosher for Kidush, so the Kidush will help for day Avodah, e.g. Kometz. However, for night Avodah, such as limbs, it is proper;

The Gemara asks that [if so, R. Yochanan] holds just like R. Chiya bar Yosef, and answers that they argue about a decree of submerging;

I.e. according to R. Yochanan it is forbidden to raise it. This is a decree lest he be negligent and not submerge it again;

R. Yochanan holds that there is a decree of submerging. Therefore it mentioned that he did not submerge it, for if he submerged it, he may not raise it until Terumas ha'Deshen, lest he be negligent.

However, if he did not submerge it, or he submerged it and raised it, he may be Mekadesh from it.

R. Chiya bar Yosef does not decree. He holds that he may raise it whenever he wants. We are not concerned lest he be negligent.

Question: Why did they submerge it at all at night? They should have waited until close to dawn, so that they could be Mekadesh the entire night for limbs!

Answer: They did not want to delay the time of submerging it until close to the time when it becomes Pasul, lest he be negligent and not submerge it at dawn.

Implied question: Likewise, they could have fixed the time of submerging it at the beginning of the night or in the middle, [since the whole reason is] so he will remember at dawn!

Answer: Because [Shki'ah] is the time of Pasul of Matirin, i.e. blood and Kometz, they fixed the time [during the day, before] evening.

And according to R. Yochanan, even though they are forced to raise [the Kiyor] for Terumas ha'Deshen, that is different, like Rashi explained below (21b DH veha'Amar);

Citation (Rashi): The one who merited in the lottery of Terumas ha'Deshen cannot manage without this Kidush;

We need not be concerned for the decree of submerging, since he found it submerged and raised it, and the time arrived close to when it is Pasul. He will not be negligent; he will submerge it.

This is unlike one who raised it at night. He leaves it to be Mekadesh Kohanim who come constantly for Haktarah, and he may come to be negligent.

Question: Let its water become Pasul! What is wrong with this? Also now, when he submerges it at dawn and returns to raise it during the day, he could not be Mekadesh with its water for Matirin!

[The water] already become Pasul, and Zeri'ah does not help for it. He could be Mekadesh only for limbs;

Who is so foolish, that he could be Mekadesh during the day a full Kidush that will help for all Avodos, and he stands and does a Kidush that helps only for limbs?!

Answer #1: Since he was Mekadesh the water in a Kli Shares, it is a Mitzvah to guard it like other Kodshim, so it not become Pasul, like Rashi explained in this Sugya (21b).

Answer #2: It is in order that [the water] not come to Nosar, and it will be Metamei the hands. When they raised the Kiyor during the day, they poured from it to a Kli Shares;

Sometimes many Kohanim are Mekadesh at all the spouts, and one who needs to be Mekadesh for limbs is Mekadesh from the water in a Kli Shares, and 12 Kohanim were Mekadesh at once from the Kiyor for the need of the Tamid. (In such a case it is not foolish to do a Kidush that helps only for limbs.)

Implied question: The lottery for the Tamid was before dawn, like is proven in Tamid (1:2)!

Answer: Even so, they were not Mekadesh at night, until it was day, and they raise the Kiyor and put its water in a Kli Shares, and fill it again with new water and are Mekadesh from [the new water];

[We must say so, for a Kohen] would throw the blood of the Tamid, and [the old] water was Pasul for the Tamid, and Zeri'ah does not help for it.

Explanation #1 (cont.): In our entire Sugya, Linah disqualifies water. This is like Rebbi, and unlike R. Elazar b'Ribi Shimon, according to how Ilfa resolved above (20a) "like they argue about this (whether Linah disqualifies Kidush), they argue about this (whether Linah disqualifies water)."

Support: All of the Amora'im above agree that it is at least a Safek, and here it is obvious (that Linah disqualifies, for here we discuss according to Rebbi).

Consequence: Also, we must say that Abaye's teaching above (20a) that from Kros ha'Gever until dawn, Linah does not disqualify, this refers to Kidush, but it does disqualify water [of the Kiyor];

And this that it disqualifies water is mid'Rabanan. [Mid'Oraisa,] since it does not disqualify Kidush, it does disqualify water, for both have the same law, like it says above (20a) "like they argue about this, they argue about this."

Explanation #2 (Rabbeinu): What does it mean "he does not raise it"? It is due to concern for Avodah of the day;

If he raises it for night Avodah, before Terumas ha'Deshen, people will think that they submerge it at Shki'ah so the water will not be Pasul for Matirin, and before morning, so it will not be Pasul for limbs;

They will come to be Mekadesh from it tomorrow for Matirin, even though it was not submerged the entire night, rather, only at Shki'ah and dawn.

This is the decree of submerging that it says below. We decree that it be submerged the entire night until Terumas ha'Deshen, so everyone will know that they submerged it before night only so they will remember through this submerging at the end of every night;

When they will find it submerged at the time of Terumas ha'Deshen, they will return and submerge it before day (dawn);

If they would raise it after Shki'ah, we should decree lest they say that they submerged it at Shki'ah to be Machshir it for Avodas Matirin tomorrow, and it is Kosher for Matirin even though they raised it after Shki'ah.

Explanation #2 (cont.): [The Gemara] asks that if so, [R. Yochanan] holds just like R. Chiya b'Ribi Yosef, who disqualifies it for Matirin at Shki'ah;

According to Rav Chisda, that it is Pasul for Matirin only at dawn, we are not concerned that they will be Machshir it for Matirin tomorrow, for submerging at dawn permits even for Matirin.

[The Gemara] answers that they argue about the decree of submerging. R. Yochanan decrees to leave it submerged in the submersion [done] at Shki'ah, because the submersion we require then is to remind about submersion at the end of the night;

People should not say that it is not to remind, rather, to be Machshir for Matirin. Therefore, one must leave it [submerged] until Terumas ha'Deshen, like I explained.

Explanation #2 (cont.): [The Gemara] asks that R. Yochanan taught that if one was Mekadesh for Terumas [ha'Deshen, he need not be Mekadesh again after dawn]!

Granted, Rava, who establishes this (teaching that he need not be Mekadesh again after dawn) like R. Elazar b'Ribi Shimon, and this (teaching that once he submerged it, he does not raise it) like Rebbi, we can say that Rava holds that according to R. Elazar b'Ribi Shimon, Linah does not disqualify water of the Kiyor;

This is like [Ravin,] who said above (20a) "like they argue about this (whether Linah disqualifies Kidush), they argue about this (whether it disqualifies the water)", and unlike [R. Yitzchak bar Bisna,] who did not resolve this above (there);

"He is not Mekadesh the next day" that Ilfa said, he means that he need not be Mekadesh in the morning, like R. Elazar b'Ribi Shimon. It does not refer to the water of the Kiyor to disqualify them tomorrow, for it is Kosher according to R. Elazar b'Ribi Shimon.

Distinction: However, according to Abaye, who establishes [also that teaching of R. Yochanan] like Rebbi, Rebbi contradicts himself!

Why is this different, that since he submerged it, later he may not raise it - he requires submerging it to remind that they submerge it at the end of the night...

Why is it different from this that he said that he was already Mekadesh at the beginning of Avodah, which connotes that Terumas ha'Deshen is the beginning of the day's Avodah, that from then and onwards they engage in Avodas ha'Yom without ceasing, and constantly he is Mekadesh and serves, everyone who comes to serve from then and onwards?

Inference: He does not submerge it after he raised it for Terumas ha'Deshen, for if he did, there is an interruption!

Explanation #2 (cont.): [The Gemara] answers that the reason he calls it the beginning of Avodah is not because he does not submerge it, for surely he raises it and submerges it.

Question: Both according to this Perush, and the other (Explanation #1), the expression "he raises it" is difficult, for also [the Makshan] knew that he raises it. His question was only from submerging;

Why is it different here that he submerges it, and there he does not submerge it?

Explanation: [If] it was above, like Rav Chisda, and he lowers it to the pit, it would not be heard.

Question: We should answer that it was taught "its sound is heard", i.e. when he raises it!

Answer #1: This is what he said, that he lowers it through a pulley, and the sound that is heard is when he takes it out of the pit and raises it.

Answer #2: He submerges it through the pulley so that the sound will be heard greatly when he lowers it and raises it.

Explanation #1 (Rashi): He submerges it before night, so he not forget to submerge it at dawn, but night does not disqualify at all for Avodas Dam tomorrow if he submerges it at dawn. According to R. Chiya, night disqualifies [the water].

Question #1: If so, there are great differences between them. According to R. Yochanan, night does not disqualify, and according to R. Chiya, it disqualifies!

Question #2: Also, it should ask immediately "this is Rav Chisda's teaching!"

Question #3: Below, we ask based on "tomorrow, he need not be Mekadesh." This implies that it is proper for Matirin. This is Rav Chisda's teaching!

Inference: Without "tomorrow..." he could not ask at all!

Explanation #2: [They argue about] the decree of submerging, and if he did not submerge, it is Pasul mid'Rabanan for Avodas Dam, due to Linah, even if he submerged it at dawn. According to R. Chiya, it is Pasul mid'Oraisa.

Therefore, we ask based on "tomorrow, he need not be Mekadesh." This shows that even mid'Rabanan, it is Kosher for Avodas Dam, and night does not disqualify. If so, this is R. Chiya's teaching!

[The Gemara] answers that they argue about the Mitzvah of submerging. This is from R. Baruch.