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1)

(a) "u'Va Aharon el Ohel Mo'ed" - comes to teach us that Aharon had to enter the Kodesh Kodshim for the second time, to remove the spoon and the fire-pan containing the coals and the Ketores.

(b) The Pasuk must be out of place, because, if he entered the Kodesh Kodshim to remove the spoon and the fire-pan immediately after placing them (before performing any Avodah wearing the Bigdei Zahav), then there would be only *three* Tevilos (instead of *five*), and *six* Kidushim (instead of *ten*).

(c) Between bringing the Ketores into the Kodesh Kodshim, and the removal of the 'spoon' and the fire-pan - the Kohen Gadol brought his ram and the ram of the people (both Olos).

(d) The Musaf and the Tamid shel Bein ha'Arbayim followed the removal of the 'spoon' and the fire-pan from the Kodesh Kodshim.

(a) Rebbi Yehudah learns from "u'Va Aharon ... u'Fashat es Bigdei ha'Bad, ve'Rachatz es Besaro ba'Mayim ... ve'Lavash es Begadav ... " -that whenever the Kohen Gadol changes from one set of clothes to another (from the Bigdei Lavan to the Bigdei Zahav), he requires Tevilah.

(b) Rebbi learns from "Kesones Bad Kodesh ... *Bigdei Kodesh Hem*, ve'Rachatz ba'Mayim es Besaro u'Levesham" - that whenever the Kohen Gadol changes from one set of clothes to another (from the Bigdei Zahav to the Bigdei Lavan), he requires Tevilah.

(a) The first set of Avodos that the Kohen Gadol performed in Bigdei Zahav before the Ketores - was the Tamid shel Shachar.

(b) Rebbi learn from "u'Fashat, ve'Rachatz, ve'Lavash" - that every Tevilah requires two Kidushei Yadayim ve'Raglayim.

(c) Rebbi Elazar b'Rebbi Shimon learn this from a 'Kal va'Chomer' - if when *no Tevilah* is required, the Kohanim must nevertheless perform Kidush Yadayim ve'Raglayim, then how much more so must this be the case by the Kohen Gadol, who *is required to Tovel*.

(d) Rebbi Elazar b'Rebbi Shimon (who concurs with Rebbi Yehudah) learn from "u'Fashat es Bigdei ha'Bad *Asher Lavash*" that the Torah compares undressing to dressing - to require *two* Kidushei Yadayim ve'Raglayim, for the undressing as well as for the dressing (which he learns from the 'Kal va'Chomer').

4)

(a) If changing into Bigdei Zahav, with which the Kohen Gadol does *not* go into the Kodesh Kodshim, requires Tevilah, then how much more so, changing into Bigdei Lavan, which *does*.

(b) However, we can ask on this that Bigdei are used far more often for a Kaparah than the Bigdei Lavan are?

(c) We finally learn that by *all* changes of clothing on Yom Kipur, the Kohen Gadol requires Tevilah from (the Pasuk which Rebbi actually quoted initially) "Bigdei Kodesh Hem" which compares all the garments to each other as regards Tevilah (to include when the Kohen Gadol changes into the Bigdei Zahav).

(a) "ve'Rachatz" does not mean Kidush. However, since it is not needed to teach us Tevilah, we use it for Kidush ('Im Eino Inyan' ... ).

(b) The Torah writes "ve'Rachatz" rather than "ve'Kidash" - to compare Tevilah to Kidush, to teach us that Tevilah, just as Kidush takes place in a Makom Kadosh (from the Kiyor in the Azarah), so too must Tevilah be performed in a Makom Kadosh.

(c) Rebbi Yehudah learns Kidush Yadayim ve'Raglayim by each change of clothes on Yom Kipur from the Kal va'Chomer cum Hekesh of Rebbi Elazar b'Rebbi Shimon (see above 3c. and 3d.).

(a) According to Rebbi Meir, the first Kidush is performed *after* the Kohen Gadol has removed his first set of clothes, and the second, after he has put on the second. According to ...

1. ... Rebbi (according to Rav Chisda) - the first Kidush is performed after he has removed his first set of clothes, and the second, before he puts on the second set.
2. ... the Rabbanan of Rebbi Meir - the first Kidush is performed before he removes the first set of clothes, the second after he has put on the second.

(b) Rav Acha bar Ya'akov learns from the Pasuk in Ki Sisa "O be'Gishtam el ha'Mizbe'ach" that even according to Rebbi, the second Kidush must be performed after the Kohen has put on the second set of clothing - when all he has to do is to approach the Mizbe'ach (and not to get dressed as well).

(c) If Rav Chisda were to hold like Rav Acha bar Ya'akov or vice-versa, then each change of clothes would require, not *two* Kidushim, but three (one *before* the Tevilah, and two, *after* it), totaling fifteen. But this clashes with the traditional ten Kidushei Yadayim ve'Raglayim of which Chazal speak.

(a) 'Kartzo' means that he Shechted the animal sufficiently to kill it (but no more).

(b) This entails Shechting the majority of each of the two Simanim (the wind-pipe and the esophagus.

(c) If, without the Miruk, the Shechitah would be Pasul - then that would mean that the Kohen that performs the Miruk is performing an integral part of the Avodah on Yom Kipur, and we have already learned that the Avodah on Yom Kipur must be performed exclusively by the Kohen Gadol.

(a) Now that Tana has already taught us 'Rubo shel Echad Kamohu', is it not obvious that there where two Simanim are required, one needs to cut the majority of both of them? So why does the Tana need to continue 'Rov Shenayim be'Veheimah'?

(b) Resh Lakish therefore establishes the Mishnah on Yom Kipur, to teach us that if the second Kohen failed to make Miruk, the Shechitah is nevertheless Kasher.

(c) We might otherwise have thought, that since, by Kodshim, the blood is required to sprinkle on the Mizbe'ach, if the Shechitah was not completed, it would be Pasul mi'de'Rabbanan).

(d) In spite of the fact that the Shechitah is Kasher (even mi'de'Rabbanan), Chazal nevertheless made it a Mitzvah to complete the Shechitah of Kodshim, in order to obtain as much of the blood as possible for Zerikah.