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1)

(a)

1. ... The Lishkas ha'Melach - was where they stored the salt for the Korbanos.
2. ... the Lishkas ha'Parvah - where they salted the Korbanos.
3. ... the Lishkas ha'Madichin - where they used to wash the innards of Kodshim.

(b) The Mikvah that was situated on the roof of the Beis ha'Parvah - was where the Kohen Gadol Toveled on Yom Kipur.

(c) The Kohen Gadol would ascend to the roof to Tovel - by means of a spiral staircase that led from the adjoining Lishkas ha'Madichin to the roof.

(d) Rebbi Eliezer ben Ya'akov said that he could not remember what purpose the Lishkas ha'Eitz served.

(a) Aba Shaul said ...

1. ... that the Kohen Gadol's room was situated behind the back of the Lishkas ha'Golah and the Lishkas ha'Gazis.
2. ... that the roofs of both rooms as well as that of the Lishkas ha'Eitz were all on the same level (to form one roof).

(b) The purpose of ...

1. ... the Lishkas ha'Golah - was that it housed the well that was dug by the Olei Golah, as well the mechanism with which to draw the water for the entire needs of the Azarah.
2. ... the Lishkas ha'Gazis - was used (inter alia) to determine which Kohanim were Kasher (without blemish) and which, Pasul (blemished).

(c) One could distinguish between a Kohen who was Kasher and one who was Pasul - by the clothes that they wore: a Kasher Kohen would wear white, whereas one who was declared a Ba'al Mum would wear black.

(a) The two rooms adjoining Sha'ar Nikanor on the east - were the Lishkas Pinchas ha'Malbish and Lishkas Osei Chavitin (used to provide the Kohanim with their clothes and to prepare the Kohen Gadol's daily Chavitin - respectively).

(b) The Sha'ar Nitzutz on the north was a sort of porch, that served as a guard-house.

1. Kohanim would stand guard on the roof, and
2. Levi'im, at ground level.

(c) It opened out to the Chil.

(d) The Kohen Gadol Toveled in the Mikvah on top of the ...

1. ... Beis ha'Parvah - each of the five times that he needed to Tovel on Yom Kipur (except for the first Tevilah), as well as the ten Kidushei Yadayim ve'Raglayim required on Yom Kipur.
2. ... Beis ha'Mayim - the first of the required Tevilos, since that was not specifically for Yom Kipur, seeing as a Kohen always had to Tovel before entering the Azarah, Yom Kipur or not - even if he was Tahor.

(a) The Sha'ar ha'Mayim was situated next one of the Kohen Gadol's rooms - proving Rav Papa's statement that the Kohen Gadol had a room on the south side of the Azarah?

(b) It would have been logical to place the Lishkas Farhedrin in the *south* next to the Lishkas ha'Mayim - to spare the Kohen Gadol (when he got up in the morning - during the seven days of Hafrashah) from having to hurry from the north (had the Lishkas Farhedrin been *there*) to the Mikvah on top of the Sha'ar ha'Mayim in the south, and then having to repeat the trip in the reverse every evening, after he had been sprinkled with the ashes of the Parah Adumah (according to Rebbi Akiva).

(c) The Kohen Gadol required Tevilah (according to Rebbi Akiva) - every evening of the seven days of Hafrashah - after having been sprinkled with the ashes of the Parah Adumah, before retiring - because Rebbi Akiva holds that even a Tahor person on whom some of the Mei Parah falls, requires Tevilah (as we learnt above - on 14a.).

(a) We repudiate this proof by pointing out that it is good to tire the Kohen Gadol by making him run backwards and forwards ...

1. ... if the Kohen Gadol was a Tzedoki - to make him forfeit the Kehunah Gedolah (when he came to the realization that it is too much bother for him).
2. ... even if he was *not* - to dispel all inherent feeling of haughtiness that may be present, due to the major role that he was about to play in the Taharah of Klal Yisrael.

(b) The proof for this contention lies in the fact that the Kohen Gadol had *two* rooms and that they were on opposite sides of the Azarah. If they were concerned for his convenience (as we thought at first), they would have arranged both facilities in the same room, or at least one beside the other.

(a) Rav Huna B'rei de'Rav Yehoshua maintains that the Kohanim were the emissaries of Hashem, and not of the people whose Korbanos they were bringing - because otherwise, how could emissaries do what the people on whose behalf they are acting could not do themselves?

(b) We attempt to disprove Rav Huna B'rei de'Rav Yehoshua's statement from the words of the elder Kohanim, who said to the Kohen Gadol during the seven days of Hafrashah - ... '*We* are the emissaries of Beis-Din, and *you* are *our* emissary, and we make you swear' ... .

(c) We amend the elder Kohanim's words to read 'We make you swear according to our minds (the way *we* want you to act) and according to the mind of Beis-Din'.

7)

(a) The Kohen Gadol wept (following their warning to him) - because the elders had suspected him of being a Tzedoki, and *they* wept -because they had suspected him.

(b) They warned him not to prepare the Ketores on the fire-pan *outside* the Kodesh Kodshim, but to do so *inside*. The Tzedokim learned this from the Pasuk "ve'al Yavo ve'Chol Eis el ha'Kodesh ... Ki ve'Anan Eira'ehel ha'Kapores" which they interpreted to mean that Hashem will only appear if the Kohen Gadol first enters the Kodesh Kodashim with the smoke of the Ketores already on the pan.

(c) A few days after having brought the Ketores on Yom Kipur in the manner of the Tzedokim, and boasting to his father of what he had done, they found him lying dead in a trash-heap with worms coming out of his nose (see Agados Maharsha).

(d) According to others, he died the moment he left the Kodesh Kodshim.

1. The noise that was heard at the time - was that of the angel striking him from behind, causing him to fall on his face.
2. The imprint of a calf's-foot between the dead man's shoulder-blades - was that of the angel's foot-mark (since the Pasuk says in Yechezkel "ve'Kaf Ragleihem *ke'Kaf Regel Eigel*").

(a) When Rav Chanan bar Rava referred to the Tana in our Mishnah as Rebbi Zecharyah ben *Kefutal* - Rav reacted by making signs to him that the Tana's name was really Rebbi Zecharyah ben *Kevutal*.

(b) He did not correct him verbally - because he was in the middle of Keri'as Shema.

(c) The Pasuk in Yeshayah "ve'Lo Osi Karasa Ya'akov" is said about people who convey messages using sign language, whilst reciting the Shema.

(d) Rav was able to do so - because he was in the middle of the *second* paragraph, whereas the Pasuk refers exclusively to the *first*.

(a) "ve'Dibarta Bam" -'ve'Lo bi'Tefilah' - means that it is only when reciting the *Shema* that one should speak sufficiently loudly to hear what he is saying, but not when Davening the *Amidah* (see also Tosfos Yeshanim for two other explanations).

(b) We also learn from this Pasuk that one is not permitted to speak other things besides words of Torah.

(c) Rebbi Acha gives the Pasuk a positive interpretation - by explaining it to mean that one should make Torah fixed and not just something that one studies casually.

(d) According to Rava, whenever one speaks idle chatter, one transgresses an Asei. Rav Acha bar Ya'akov learns from the Pasuk "Kol ha'Devarim Yegei'im Lo Yuchal Ish Ledaber" - that one transgresses a Lo Sa'aseh, too.

(a) The young Kohanim ensured that the Kohen Gadol remained awake during the entire night of Yom Kipur - by clicking their fingers at him, by making him walk around the Azarah, and by getting him to do something special, a Chidush (which will be explained in the Gemara).

(b) 'Makeh be'Etzba Tzeradah' means - that they would strike with the Tzarah (rival finger - i.e. the forefinger, which is the acronym of 'Tzeradah' - Tzarah de'Da) from the thumb on to the palm of the hand (according to the Aruch, the Tzerada refers to the *middle* finger - see Agados Maharsha).

(c) Rav Huna gave a demonstration of 'Makeh be'Etzba Tzeradah - and the entire Beis-Hamedrash reverberated.

(a) The young Kohanim needed to keep the Kohen Gadol occupied - until the time of the Shechitah - Hanetz ha'Chamah (sunrise).

(b) Rav Yitzchak interprets the Chidush that they made him demonstrate to be - Kidah (sticking one's thumbs into the ground, bending to the ground until his face only touched the ground, and then rising to a standing position using one's thighs - a feat which very few people were able to achieve.

(c) When the young Kohanim read to the Kohen Gadol the Pasuk "Im Hashem Lo Yivneh Bayis" ... , they were conveying the message that if their Avodah is not performed Leshem Shamayim, and Hashem is not on his side, then his Avodah will not conclude successfully.

(a) Some of the elite of Yerushalayim would also make a point of remaining awake on Kol Nidrei night - in order to learn Torah loudly and help keep him awake.

(b) They tried emulating the Kohen Gadol in Neherda'a. But it backfired, because the boys and young girls began to behave lightheartedly, and went on to commit immoral behavior.

(a) They asked Eliyahu why Mashi'ach did not come. He answered that if the people in Neherda'a can sin in this manner, how can one expect Mashi'ach to come.

(b) They also asked Eliyahu ha'Navi what Hashem had to comment about that incident. He answered that Hashem cited the Pasuk "la'Pesach Chatas Rovetz" (that even on Yom Kipur, they should not for one moment think that the Yetzer ha'Ra is dormant, because even then, he is waiting for the slightest opportunity to lead people into sin).

(c) He also told them that, in spite of their sins, the Satan was unable to prosecute them on Yom Kipur itself, and that this is hinted in his very name - Satan, which is the equivalent numerical value of 364, a hint that there is one day in the year when he is powerless to prosecute.