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1)

(a) Rav Papa asks whether the Kometz will be Kasher if the Kohen, instead of placing it on the *floor* of the K'li, sticks it to its *wall* - on the one hand, the Kometz is now inside the K'li, but on the other, it is not placed conventionally on the floor of the K'li.

(b) Mar bar Rav Ashi asks what the Din will be if the Kohen turns the K'li upside-down and sticks the Kometz to its floor - on the one hand, the Kometz is placed inside the K'li, but on the other, it is not placed conventionally (Presumably, Mar bar Ashi assumes that, in the previous She'ilah, the Kemitzah is Pasul).

(a) Rav Papa asked whether the Me'lo Chafnav of the Kohen Gadol had to be flat or piled high.

(b) Rebbi Aba resolved this She'eilah from a Beraisa, which says that the Chafinah had to be neither flat nor piled high, but slightly heaped.

4)

(a) We learn from the 'Mem' in "ve'Lakach *mi'*Dam ha'Par " - that the Kohen must receive the blood from the neck of the bull, and not from the ground.

(b) 'Gor'in u'Mosifin ve'Dorshin' means that we change the location of a letter and explain it. In this case, we move the 'Mem', from the beginning of "*mi*'Dam ha'Par to the following word, to read "Dam *me*'ha'Par".

(c) We cannot explain the Pasuk literally (i.e. that the Kohen needs to receive only *some* of the blood but not *all* of it) - because Rav Yehudah has already taught that the Kohen must receive *all* the blood from the neck of the bull (and the same will apply to *all* Korbanos).

(d) As a result of this Derashah, blood that spilt from the K'li on to the ground, and which a Kohen gathered into a K'li, is Kasher, but if it spilt directly from the animal's neck, it is Pasul.

6)

(a) Rav Papa also asks what the Din will be if the Kohen Gadol had a Machsheves Pigul during the *Chafinah* (i.e. he thought whilst taking the handful of Ketores, that he would burn it tomorrow), whether, like by the Kemitzah, it would invalidate the Chafinah. We know that a Machsheves Pigul during the *Kemitzah* invalidates the Minchah - from the Pasuk in Tzav "Zos ha'Torah la'Olah, ve'la'Minchah ... ve'li'Shelamim", which compares (all the Korbanos, but above all) the Minchah to the Shelamim (where the Torah specifically writes that Pigul invalidates).

(b) We might learn the Chafinah from the Kemitzah with the 'Gezeirah Shavah' "Me'lo" "Me'lo".

(c) The Gemara asked above that the She'eilah of learning the 'Gezeirah Shavah' of "Me'lo" "Me'lo"(with regard to the Ketores that protrudes from between the fingers) is merely a repetition of the same She'eilah as the one regarding making a measure for the Chafinah - because they are exactly similar, and we would know the one from the other. But that is not the case here, where the She'eilah of P'sul Machshavah is a completely different kind of P'sul than that of making a measure for the Chafinah, and even if we were not to learn the 'Gezeirah Shavah' by the one, we might well learn it by the other.

(a) We resolve the previous She'eilah from a statement by Rebbi Akiva, who said that - if a Tevul-Yom touched a small section of the flour of a Minchah, the Ketores, the Levonah or the coals, all that is inside the K'li becomes Pasul (i.e. a Shelishi le'Tum'ah), because (in the realm of Kodshim) the K'li combines all that is inside it.

(b) Since the K'li renders the Ketores Pasul, it is clear that, once it enters the K'li, the Ketores becomes *Kedushas ha'Guf*, in which case, it will also become Pasul be'*Linah*.

(c) Seeing as the Ketores becomes Pasul be'*Linah*, it follows that it will also become Pasul with a *Machsheves Linah* - from which, the Machshavah to *bring it tomorrow* is but a short step, and obviously invalidates.

(d) Rashi's problem with this proof from a Mishnah in Me'ilah - is why we need a Beraisa to learn the Din of Linah from a *Tevul-Yom*, when the Mishnah in Me'ilah specifically describes Linah as Kedushas ha'Guf from the time that it enters a K'li Shares?

8)

(a) Based on the outcome of the previous She'eilah, Rav Papa asks whether a Machsheves Pigul when taking the shovel-full of coals from the Mizbe'ach for the Ketores will also invalidate the Avodah - he is not sure whether 'Machshirei Mitzvah (one Avodah which is merely a preparation for another) ke'Mitzvah Damu' or not.

(b) Rashi explains the She'eilah in two ways: 1. Whether a Machshavah in the Machshirei Mitzvah is like the Mitzvah and therefore affects the entire Mitzvah i.e. it invalidate that entire Avodah (i.e. the *Mitzvah* as well as the Machshir); 2. Whether the Machshavah will invalidate only the Machshir, but not the Ikar Avodah.

(a) Kabalas ha'Dam and Zerikah are not Kasher, if performed with the left hand - because the Torah writes by them 'Kehunah' (and 'Kehunah' and 'Etzba' always imply the right hand.

(b) The source for Holachah in the Torah - is "ve'Hikrivu" (Vayikra), which, according to Chazal, refers to Kabalas ha'Dam.

(c) The reason that the the P'sul of using the left-hand might not apply to Holachah (even though it too, derives from the same Pasuk as Kabalas ha'Dam) - is because since Holachah (according to Chazal's interpretation) is only *hinted* in the Torah, but not written there explicitely , 'Kehunah' might well not refer to it.

(d) Rav Sheshes initially resolved the She'eilah from the Kaf and Machtah in our Mishnah - where the Machtah was taken in the left hand.

(a) Rav Sheshes cannot resolve the above She'eilah from the Mishnah in Tamid, where the Tana writes that the first Kohen to carry the pieces on to the ramp, received (from the person who cut the Tamid into pieces) the head in his right hand, and the right hind-leg in his *left* - because *there*, the entire Avodah of carrying the pieces on to the ramp and even on to the Mizbe'ach, is *not* crucial (since only the Avodos to do with the blood are crucial), whereas that of Holachah *is*.

(b) A Zar, an Onan, a drunkard and a Ba'al Mum are all invalidated from performing Kabalah, *Holachah* and Zerikah.

(c) Besides sitting (which is Pasul because of "La'amod Leshares" (Shoftim), the Tana adds that if the Kohen performs any of these with the left hand, he invalidates the Avodah - which categorically proves Rav Sheshes wrong.