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1)

(a) According to Rebbi Eliezer ben Ya'akov, the entire Mizbe'ach was placed in the southern section of the Azarah.

(b) In fact, we now retract from the principle that we took for granted above (that we give half of the missing twenty-one Amos to the short posts and half to the space between the south wall and the ramp - as a result of which we had to place five Amos of the Mizbe'ach in the northern section of the Azarah). Instead, in order to conform with the opinion of Rebbi Eliezer ben Ya'akov, we will give all of the missing eleven Amos to the posts, thereby placing the entire Mizbe'ach in the southern section of the Azarah.

(c) We cannot however, do this to accommodate Rebbi Yehudah - because that would mean giving all the 21 1/2 Amos (eleven Amos more than we did previously) to the space between the southern-wall and the ramp, thereby moving the Mizbe'ach to the middle of the Azarah - because by doing this, we will remain with only three and a half Amos between the tables and the posts (which is inconceivable).

(a) Rav Ada Brei de'Rav Yitzchak explains that the Lishkas ha'Tela'im was long, giving the impression at one and the same time that it was both in the *north*-western corner of the Lishkas Beis ha'Mokad, and in the *south*- west. Consequently, both Mishnayos conform with each other.

(b) Nevertheless, it was probably more in the *south*-west (in keeping with the Mishnah in Midos.

(c) The Mishnah in Midos clearly describes the location of the rooms, placing the Lishkas ha'Tela'im in the south-west and the Lishkas Lechem ha'Panim in the south-east. Now, if we take the Tana in Tamid literally to mean that the Lishkas ha'Tela'im was in the *north*-west, then, assuming that we always go from left to right, since he lists the Lishkas Lechem ha'Panim fourth, he is, in fact, placing it on the *north*-east, whereas the Tana in Midos, specifically places it on the *south*-east?

(d)

1. Rav Huna Brei de'Rav Yehoshua answer this Kashya - by pointing out that the Tana is listing the rooms, not from left to right, but from right to left.
2. And he proves his point from here - because the contradiction will still not be resolved if we accept the Tana's statement literally (placing the Lishkas ha'Tela'im on the *north*-west); because even if were to go from left to right, the Lishkas Lechem ha'Panim would then end up on south- *west*, and not on the south-*east* (to conform with the Tana in Midos). In order to do that, we will also have to add that the Lishkas ha'Tela'im was really in the south-west. Only *then*, will the Tana in Tamid conform with the Tana in Midos in both cases.

3) The obligation to go from left to right is confined to the *performing* of the Avodah - it does not apply to *writing* of lists.

4)

(a) The Kohen Gadol received one of the two Sh'tei ha'Lechem on Shavu'os.

(b) According to the Rabbanan, the Kohen Gadol received sometimes *four* of the Lechem ha'Panim and sometimes *five*. Rebbi maintains that he always received *five* (i.e. exactly half, as we shall see shortly). He learns this from the Pasuk in Emor "Vehaysa le'Aharon u'le'Vanav" - which he interprets to mean half for Aharon and half for his sons.

(c) The reason that he did not receive *six* (of the twelve loaves) - is because two of the loaves were not for distribution, as we shall soon see.

(d) Although the Rabbanan maintain that the Kohen Gadol always took *less* than half, that will not apply to cases such as our's (where there are an even number of loaves) - because it would not have been correct to give him a broken piece of bread.

(a) Rebbi Yehudah holds that the outgoing group received five of the loaves, and the incoming group, seven - the extra two in the form of a reward for closing the gates on Motza'ei Shabbos (even though it was the outgoing group who had opened them).

(b) According to the Rabbanan in our Mishnah, the Kohen Gadol generally received less than half. Consequently, he will receive *five* loaves according to the Rabbanan of Rebbi Yehudah (one less than half of all the loaves), but four according to Rebbi Yehudah (since two of the loaves were due to the incoming group, and were not for distribution).

(a) If Rebbi held like Rebbi Yehudah, the Kohen Gadol ought to have received *five* of the ten loaves available for distribution.

(b) The Mishmar ha'Mis'akev mentioned by the Mishnah in Sukah, refers to the Kohanim of a Mishmar (or of several Mishmaros) who chose to arrive on Friday in preparation for Yom-Tov that fell on Monday (although that they had the option of arriving on Sunday), or to those who opted to remain behind over Shabbos when Yom-Tov ended on Thursday (when they had the option of going home on Friday). The Mishmar ha'Mis'akev received two loaves (in appreciation of their love of the Avodah) which were not for distribution either.

(c) Based on that Mishnah, how does Rava establish the Reisha of the Beraisa (which says that the Kohen Gadol received four or five of the loaves) like Rebbi - four when there *was* a Mishmar ha'Mis'akev, and five when there was *not*.

(d) The problem with Rava's explanation is that Rebbi specifically said that the Kohen Gadol always takes *five* loaves (and not sometimes four and sometimes five).