Previous daf

1)

(a) Our Mishnah precludes the bones the nerves the horns and the hooves of an Olah from being burned once they have been cut away from the Basar. We know that it is not a Mitzvah to do so - from the Pasuk "Ve'hiktir ha'Kohen es ha'Kol ... ", implying Lechatchilah.

(b) The ruling 'Pershu, Yerdu', applies - even if they are still lying on top of the Mizbe'ach.

(c) The author of our Mishnah is Rebbi (in a Beraisa). The Rabbanan there - establish the Pasuk "Ve'hiktir ha'Kohen es ha'Kol ... " even by bones, nerves, horns and hooves of an Olah that were cut away from the Basar ...

(d) ... whereas from the Pasuk "Ve'asisa Olosecha ha'Basar ve'ha'Dam" they learn - that the obligation of returning burned limbs to the Ma'arachah is confined to the Basar of the Olah, but does not extend to its bones, nerves, horns and hooves.

(a) We just cited the Beraisa, where Rebbi holds 'Pershu, Yerdu'.

1. Rebbi Zeira qualifies this - by confining it to where it took place on the ramp, but not to where it took place on the Mizbe'ach itself (since that is not defined as 'cutting it away', but rather as 'bringing it closer to the fire').
2. Rabah qualifies the Din of 'PershuYerdu' - by confining it to where the limbs concerned were separated after the Zerikah (because if they were separated before it, they do not have the Din of Kodshim Pesulim [which must be burned], but are the personal property of the Kohen, even to fashion a knife from them, should he please).

(b) Rabah holds like Rebbi Yochanan, who, in the name of Rebbi Yishmael, learns from the 'Gezeirah-Shavah' "Lo Yih'yeh" (by Olah) from "Lo Yih'yeh") by Asham) - that the bones of an Olah (like those of an Asham) belong to the Kohen.

(c) In the phrase "Or ha'Olah Asher Hikriv la'Kohen Lo Yih'yeh" - the word "Lo" is superfluous (rendering the 'Gezeirah-Shavah' 'Mufneh').

(d) It is necessary for the 'Gezeirah-Shavah' to be Mufneh - because otherwise, we would have asked - that an Asham is different, since the Basar is permitted (which the Basar of an Olah is not).

(a) Rav Ada bar Ahavah queries Rabah from a Beraisa. The Tana differentiates between the bones of (other) Kodshim before Zerikah ('Mo'alin Bahen') and after Zerikah ('Ein Mo'alin Bahen'), whereas regarding the bones of an Olah - he says 'Mo'alin Bahen Le'olam'.

(b) Rabah will amend the Beraisa - by adding 've'shel Olah, Pershu Lifnei Zerikah, Ein Mo'alin Bahen; Le'achar Zerikah, Mo'lin Bahen Le'olam'.

(c) Rebbi Elazar disagrees with Rabah. According to him, if the bones of an Olah were cut away from the Basar ...

1. ... before Zerikah - they are subject to Me'ilah.
2. ... after Zerikah - 'Lo Nehenin (mi'de'Rabbanan), ve'Lo Mo'alin' (min ha'Torah) ...

(d) ... because he applies Rebbi Yishmael's 'Gezeirah-Shavah' to after the Zerikah (like the Asham), whereas according to Rabah, it applies to the bones of the Olah before the Zerikah.

(a) Our Mishnah states 've'Chulan she'Pak'u me'al Gabei ha'Mizbe'ach, Lo Yachzir' - referring to both the Pesulin and to the bones and the nerves ... (if either of them was taken up on the Mizbe'ach.

(b) The Tana rules 'Lo Yachzir' with regard to both a coal that fell off the Mizbe'ach, and a limb - only the latter ruling is confined to after midnight (but before midnight, 'Yachzir').

(c) This latter ruling affects the Din Me'ilah regarding the limb - because whatever still belongs on the Mizbe'ach is subject to Me'ilah, whereas whatever does not (because it is spent), falls under the category of 'Na'asis Mitzvaso' (its Mitzvah is complete), which is no longer subject to Me'ilah.

(d) Besides the Mizbe'ach - the Kevesh (the ramp) and the K'lei Shareis sanctify whatever is fit for them.

(a) Our Mishnah distinguishes between a limb that falls off the Mizbe'ach before midnight and one that falls off afterwards. The problem with this is that if the limb is ...

1. ... still intact - then it must be replaced on the Mizbe'ach (even after midnight), whereas if if it is ...
2. ... burned to a cinder - then it is not necessary to replace it (even before midnight).

(b) So we establish the Mishnah - when the fire dried up the limb completely, without actually turning it into a coal.

6)

(a) The Torah writes (in Tzav) 'Kol ha'Laylah Ve'hiktir' ("al Mokdah al ha'Mizbe'ach Kol ha'Laylah") - implying that he the Kohanim have the entire night to burn the Eimurin on the Mizbe'ach, adding " ... Ve'heirim es ha'Deshen" - implying that in the same time-period, they are obligated to remove them.

(b) Based on what we just learned, Rav makes a compromise with regard to 'Sheriri' (the limbs that became hard, as we just explained).

(a) The Mitzvah of Terumas ha'Deshen comprises - taking one shovel-full of ashes from the spent ashes on the Ma'arachah, and depositing them beside the ramp, each morning.

(b) According to the Mishnah in Yoma, the Kohen would normally perform Terumas ha'Deshen at around dawn break ...

1. ... on Yom ha'Kipurim - at midnight ...
2. ... and on Yom-Tov - at around 10 p.m. (at the end of the first watch).

(c) The reason for bringing the time forward ...

1. ... on Yom Kipur is - to give the Kohen, who performed it, and who still had the entire Seider Yom-ha'Kipurim in front of him, a break between one and the other (see Tosfos DH 'Mishum').
2. ... even further on Yom-Tov - in order to begin with the Korban Tamid as early as possible, since there would be a lot of extra Korbanos to bring in the course of the day.

(d) Rav Kahana asks from this Mishnah - that if the removal of the ashes from midnight would be d'Oraysa, as he claimed, then how could the Kohen perform it on Yom-Tov, before the prescribed time?

(a) Rebbi Yochanan answers this Kashya with a Kashya of his own. The problem he has with the Pasuk "al Mokdah ... Kol ha'Laylah ad ha'Boker ... " is - that "ad ha'Boker" is basically synonymous with "Kol ha'Laylah" (so why does the Torah need to add it).

(b) He therefore explains - that the Torah is giving an extra 'Boker' (i.e. earlier than dawn break) for the removal of the ashes, according to the need. This the Torah left to the Chachamim to fix (which they did in the way described by the Mishnah in Yoma).

(c) And he reconciles this with Rav - by confining Rav to the limbs that have become hard (but are not yet ashes), and the Mishnah in Yoma to where they have already become ashes.

(d) The factual proof that more Korbanos were brought on Yom-Tov - lies in the Mishnah in Yoma, which describes how by dawn-break, the Azarah was already full of people (each with his Olas Re'iyah, without which he was forbidden to appear in the Azarah, Shalmei Chagigah and Shalmei Simchah).