Those who had never performed the Ketores were invited to the third Payis.

The fourth Payis, to bring the Eivarim from the Kevesh onto the Mizbe'ach, was open to all.

There was always a Kohen who had not yet done the Ketores.

Question: Why not let a Kohen win the Ketores twice?

Answer: Because it brought wealth.

Question: Why is that so?

It cannot be from the Berachah of Moshe, since, if so;

The Olah should also be restricted to one time.

No, the Olah is more frequent than the Ketores.

One who is Moreh Halachah must be from Levi or Yisachar.

Question: Perhaps he could also be from Yehudah, who is called "Mechokek"?

Answer: While Yehudah had great scholars, Levi and Yisachar were blessed with learning Torah to its Halachah.

(R. Yochanan): The Kohen who won a task in the Tamid of Shacharis, wins it for the Bein ha'Arbayim, as well.

Question: But the Beraisa teaches that there was another Payis?

Answer: That was for the Ketores Bein ha'Arbayim.

Question: But the Beraisa uses the masculine 'Lo'!?

Answer: Teach the Beraisa with 'Lah', referring to Ketores.

Question: But a Beraisa specifies both the Tamid and the Ketores!?

Answer: That is speaking on Shabbos (when the Mishmaros are replaced before the afternoon Tamid).

Question: How could we have thought there was a second Payis, since that would make five, not four Paysos!?

Answer: Both Paysos would have been done in the morning.

Our Mishnah, which assigns the task of bringing Eivarim from the Kevesh to the Mizbe'ach, argues with R. Eliezer b. Ya'akov who holds that the same Kohen who brings it to the Kevesh later brings it on to the Mizbe'ach.

Question: What is their dispute?

Answer: Our Tana holds be'Rov Am, and R. Eliezer b. Ya'akov holds that it is impolite to leave a job unfinished in the presence of the Shechinah.

(Rava): R. Eliezer b. Ya'akov holds, unlike R. Yehudah (25b), that there was a separate Payis for the Machtah, and R. Yehudah holds, unlike R. Eliezer b. Ya'akov, that there was a Payis for bringing the Eivarim onto the Mizbe'ach, for otherwise, the count of each would be off (and any Tana who holds that there were five, disagrees with both of them).

The Tamid could be, at times, brought by 9-12 Kohanim.

As before, nine Kohanim are always needed, while additions come from:

Sukos- a Kohen brought the water.

Bein ha'Arbayim- two Kohanim brought the Gizrei Eitzim.

Shabbos- two brought the Bazichei Levonah.

Shabbos and Sukos, combine to make 12.

The Nisuch must be only at Shacharis, since otherwise there could be 12 even on a weekday during Sukos!

A Beraisa supports this, citing the incident of the Tzeduki who was pelted with Esrogim (at Shacharis) for desecrating the Nisuch.

Question: The Beraisa teaches the source as "ve'Archu Eitzim".

This is not needed for the Tamid of Shacharis (since we already were taught "u'Vi'er ... "), and thus informs the afternoon Tamid.

Question: Perhaps both Pesukim speak of Shacharis?

Answer: Then the Torah would have repeated the same word.

Question: But perhaps the change of language is to teach that the first wood is brought by one, and the second by two?

Answer: Then the Torah would have used the same word, first in singular, then in plural, either "Bi'er" or "Arach".

The Beraisa teaches that there could be 13-16 Kohanim.

Question: But we have a Beraisa which teaches 17?

Answer: That Beraisa disagrees with R. Eliezer b. Ya'akov (and holds like R. Yehudah).

An Ayil (as an Olah) was brought by 11, as detailed.

A Par (Olah) was brought by 24, as detailed.

These numbers are for Korbanos Tzibur, whereas a Korban Yachid could be brought by a single Kohen.

The Hefshet and Nituach of both types of Korbanos can be done by a Zar.

Question: What is the source for this permission?

Answer (Chizkiyah): Since the Torah mentions the Kohanim only once it speaks of putting on the flame.