Previous daf

1)

1. ... Rebbi explains the Pasuk "Ki Shem Hashem Ekra, Havu Godel l'Elokeinu" - to mean that Moshe told Yisrael that when he would mention the Name of Hashem, they should ascribe greatness to him.
2. ... Chananyah the nephew of Rebbi Yehoshua, explains the Pasuk in Mishlei "Zecher Tzadik li'Verachah" - that when the Navi (Shlomoh) mentions the Tzadik of the world (Hashem), they should bless Him.

(a) When the Kohen Gadol went to the east-side of the Azarah to draw the lots - the S'gan stood on his right, and the head of the current Beis-Av on his left.

(b) Two goats and a box containing two lots awaited him there.

(c) The lots were drawn on the north side of the Mizbe'ach.

(d) Yehoshua ben Gamla was considered praiseworthy for changing the box from wood to gold.

(a) Ben Katin added ten taps to the two existing ones.

(b) King Munbaz changed all the handles of the vessels that were used on Yom Kipur to gold. His mother, Queen Helen (both converts) made a Menorah (to gauge the time for Keri'as Shema - as we shall see later), and a golden plate with the Parshah Sotah written on it (for the Kohanim to copy on to a piece of parchment for Sotos).

(a) Rebbi Eliezer ben Ya'akov interprets the Pasuk "Tzafonah Lifnei Hashem" - to mean that the entire north side of the Azarah had to be clear (i.e. the Mizbe'ach was placed in the south).

(b) Consequently, he will be the author of our Mishnah, which says that the Kohen Gadol arrived on the north of the Mizbe'ach, implying that the Mizbe'ach was not in the north.

(c) We established the previous Mishnah like Rebbi Elazar b'Rebbi Shimon, because it permitted the Shechitah of the bull 'Bein ha'Ulam ve'la'Mizbe'ach'. In fact, in order to conform with what we just said, we now retract from that, to establish the author of that Mishnah too, as Rebbi Eliezer ben Ya'akov. And we amend 'Par Hayah Omed *Bein* ha'Ulam ve'la'Mizbe'ach' to *'Par Hayah Omed be'Vein* (or *ke'Vein* - see Rashash) ha'Ulam ve'la'Mizbe'ach'. In other words, the bull was not standing literally between the Ulam and the Mizbe'ach, but slightly north of the Mizbe'ach in the space between them.

(a) Someone who walks on the right of his Rebbe earns himself the title 'Bur' (an ignoramus).

(b) In our Mishnah, the deputy Kohen Gadol did not walk *next to* the Kohen Gadol on his right, nor did the head of the Beis Av walk on his left - they walked behind him.

(c) Someone who walks *behind* his Rebbe is considered conceited.

(d) Consequently, we will have to establish our Mishnah when the deputy Kohen Gadol and the head of the Beis Av were walking, not directly *behind* the Kohen Gadol, but slightly to the side.

(a) When the three angels visited Avraham, Michael walked in the middle, Gavriel on his right and Refael on his left.

(b) We can learn from here that the greatest always walks in the middle, the one who is second to him, on his right, and the third in importance, on the left.

(a) Initially we interpret "ve'Nasan Aharon al Sh'nei ha'Se'irim Goralos" to mean that he places two lots on each goat.

(b) We learn that in fact, they placed only *one* lot on each goat - because of the Pasuk "Goral *Echad* la'Hashem, ve'Goral *Echad* la'Az'azel".

(c) We then suggest that maybe both lots should be placed on the heads of both goats.

(d) We conclude that they placed the lot la'Hashem on the *one* goat, and the lot la'Az'azel on the *other* - and the Torah writes "Goralos" in the plural to teach us that the two lots should be equal, both in size and regarding the material from which they were made.

(a) We might have thought that since the Name of Hashem was written on one of the lots, they should be made of gold, in the same way as the Tzitz, on which the Name of Hashem was written, was made of gold (9n view of what we just wrote in 6d., it is unclear as to why Rashi confines this contention to the lot of Hashem).

(b) We learn that in fact, any material is Kasher - from the extra word "Goral" (since the Torah could have written "Goral Echad la'Hashem, ve'Echad la'Az'azel").

(c) Ben Katin fixed twelve taps to the Kiyor - so that all twelve Kohanim who won the second Payas and who participated in the subsequent Avodas ha'Tamid, would be able to wash their hands and feet at the same time.

(d) The taps were fitted round the Kiyor. However, they must have been fitted at different levels - because the Beraisa explains how, in the morning, when the Kiyor was full, the Kohen Gadol would wash from the top tap, whereas, in the evening, when it was empty, he would wash from the bottom one - unless the Tana is referring to the period priior to ben Katin's Takanah.

9)

(a) Munbaz ha'Melech changed all the handles of the vessels to gold. He did not change the vessels themselves, answers the Gemara initially - because we are referring specifically to the handles of *knives*, which, for obvious reasons, could not be changed to gold.

(b) When the Beraisa says that he changed both the handles of the *vessels* and those of the knives - it is referring to the handles of choppers and scythemade of gold and suchlike, which, for the same reason as knives, could not be made of gold.

(c) Munbaz also changed the bases and the rims of the vessels to gold.

(a) The Menorah that Queen Helen made was placed by the entrance to the Heichal, on the west of the Azarah, facing the east, in such a way that, when the sun's rays shone on it each morning, they knew that the time to recite the Shema had arrived.

(b) The men of the Ma'amad were Yisraelim who stood by the Korbenos Tzibur as Sheluchim of the community - because it is not correct for the owner to bring a Korban and not to stand by it. We learn this from the Pasuk in Tzav "*Tishmeru* Lehakriv ... "

(c) One cannot recite the Shema together with the men of the Mishmar and Ma'amad - because, due to the pressure of the Avodah, they would recite the Shema before the time for the Shema was actually due.

(d) Queen Helen's Menorah was for the benefit of the other people in the Azarah.

(a) We cannot learn from Queen Helen's tablet for Sotos that one is permitted to transcribe sections of Torah she'bi'Chesav for children to learn from - because it may well be that it only contained Roshei Teivos (headings) and not complete words.

(b) Nor can we prove it from the Beraisa, which says 'ke'she'Hu Kosev, Ro'eh ve'Kosev Mah she'Kasuv be'Tivla' - because we amend that to read 'Ro'eh ve'Kosev *Kemah* she'Kasuv be'Tivla' (which again implies that they only wrote Roshei Teivos).

(c) To answer the Beraisa which says explicitly that the Kohen would copy "Im Shachav Ish Osach", "ve'Im Lo Shachav", "Im Satis" and "Im Lo Satis", we answer 'be'Sirugin' - meaning that, only the opening phrase of each Pasuk was actually written on it. The rest of the Pasuk only appeared in the form of Roshei Teivos.