1)

(a)The Tana in Tamid describes how the Shamashim would dress the Kohanim each morning for the Avodah. They would first undress them, leaving them only in their pants. How does Rav Nachman interpret this Mishnah (and use it to prove that the Kohanim would perform the Terumas ha'Deshen in their weekday clothes)?

(b)Rav Sheshes establishes the Mishnah by those Kohanim who did not merit to perform the Terumas ha'Deshen in the first Payis. How does he prove this?

(c)What does Rav Sheshes set out to prove from here?

(d)How does Rav Nachman counter that proof (to explain the Mishnah even if he is referring to those who did merit in the Payis)?

1)

(a)According to Rav Nachman, the Mishnah in Tamid (which describes how the Shamashim would first undress them, leaving them only in their pants) - speaks about the Kohanim who merited in the Payis (see Tosfos, DH 'Mai'). Consequently, the Tana must be talking about changing from Bigdei Chol into Bigdei Kehunah to proceed with the Korbanos - proving that the Kohanim wore Bigdei Chol during the first Payis.

(b)Rav Sheshes establishes the Mishnah by those Kohanim who did not merit to perform the Terumas ha'Deshen in the first Payis (and who were now changing back into Bigdei Chol). Otherwise (if we were to learn like Rav Nachman), how could they leave the Kohanim in the pants that were Bigdei Chol, to be changed only later, seeing as we have already learned from "u'Michnesei Bad Yilbash al Besaro" that the pants were the first of the Bigdei Kehunah to be put on by the Kohanim, and not the last?

(c)Rav Sheshes is setting out to prove from here that the Kohanim wore Bigdei Kehunah for the first Payis.

(d)Rav Nachman explains that whilst they were still wearing Bigdei Chol, they would first change their pants. Then they would change the rest of their clothes except for the pants which they had already changed earlier.

2)

(a)The Lishkas ha'Gazis, in whose east-side the Paysos were held, was also known as the Basilki. What is a 'Basilki'?

(b)What was the procedure of the Payis up to the time that the official counted the Kohanim's fingers? What was the role of the elder who sat in the west?

(c)What did Rav Sheshes try to prove from this Beraisa?

(d)How did Rav Nachman counter his proof?

2)

(a)'Basilki' is a room built on top of an attic (see Sefer Ezras Kohanim).

(b)During the time that the Payis took place in the east of the Lishkas ha'Gazis, an elder sat on the west to oversee it. The Kohanim stood in a circle (like a tiara), and the Memuneh came and removed one of the Kohanim's hats from his head. He was the Kohen from whose finger the count would start.

(c)Rav Sheshes was trying to prove from here that they must have worn Bigdei Kehunah for the first Payis. Otherwise, why should they have been wearing hats?

(d)Rav Nachman counters this by citing a Beraisa from Daf 35b, which states that the mothers of the Kohanim used to knit replicas of the Bigdei Kehunah for their sons (as a sign of the extent that they endeared the Kehunah) to wear whilst they performed the Avodas Yachid. Note: These clothes will be explained in more detail later.

3)

(a)How do we prove from the above procedure that the Lishkas ha'Gazis was at least partly ...

1. ... in the Chol?

2. ... in the Kodesh?

(b)And how do we prove from there that it must have had two entrances?

3)

(a)We prove from the above procedure that the Lishkas ha'Gazis was at least partly ...

1. ... in the Chol - because otherwise, how could the elder sit down there, seeing as nobody was permitted to sit down in the Kodesh section of the Azarah except for the Kings of Yehudah.

2. ... in the Kodesh - because, as we learned earlier, the whole point of the Paysos was to cause a stir and create excitement in the House of Hash-m.

(b)We also prove from there that it must have had two entrances - because otherwise, any room that opened out to the Kodesh was Kodesh (irrespective of where it was built), and a room which opened out to the Chol, was Chol.

4)

(a)The second Payis determined the Avodos of thirteen Kohanim. Nine of these carried the various parts of the Tamid on to the ramp. Which Avodos did the remaining four merit?

(b)Six of the nine carried the actual limbs of the lamb, the remaining three, the flour, the Chavitin and the wine respectively. What exactly, is meant by ...

1. ... the flour?

2. ... the Chavitin?

3. ... the wine?

(c)Three of the six carried the head and the hind-leg, the two forelegs and the tail respectively.

1. Which of the hind-legs did the first one carry?

2. What did the Kohen carry together with the tail?

(d)The other three carried the chest and the neck, the two flanks and the stomach. What did the neck incorporate?

4)

(a)The second Payis determined the Avodos of thirteen Kohanim. Nine of these carried the various parts of the Tamid on to the ramp. The remaining four merited the Shechitah, the Zerikah and clearing the Mizbe'ach ha'Ketores and the Menorah respectively.

(b)Six of the nine carried the actual limbs of the lamb, the remaining three, the flour, the Chavitin and the wine respectively.

1. The flour refers to the Minchas Nesachim that came with every Olah - one tenth of an Eifah for a lamb.

2. The Chavitin - to the half-Isaron of the first half of the Minchas Chavitin of the Kohen Gadol.

3. The wine - to the quarter of a Hin (three Lugin) of the Nesech that came with every Olah.

(c)

1. Three of the six carried the head and the hind-leg, the two forelegs, and the tail of the lamb, respectively. The hind-leg refers to the right hind-leg.

2. The third Kohen carried the left hind-leg together with the tail.

(d)The other three carried the chest and the neck, the two flanks and the stomach. The neck incorporated the wind-pipe, the lungs, the liver and the heart.

5)

(a)If they only made one Payis for all the Avodos mentioned in our Mishnah, how would they determine the other twelve Avodos?

(b)How does the Gemara try to prove this interpretation?

(c)How do we resolve the four Paysos of our Mishnah even if they made a separate Payis for each Avodah?

5)

(a)If they only made one Payis for all the Avodos mentioned in our Mishnah, the twelve Kohanim who stood next to the Kohen who merited to win, would receive the other twelve Avodos, in order - starting with the one who followed the winner.

(b)If each Avodah required a separate Payis (which the Gemara suggests in the second side of the She'eilah), then how can the Tana list only four Paysos, and not as many as there were Avodos?

(c)It may well be, replies the Gemara, that they made a Payis for each Avodah. Nevertheless, the Tana lists only four Paysos, referring to the four main occasions when they gathered to make as many relevant Paysos as were needed.

25b----------------------------------------25b

6)

(a)If a separate Payis was required for each Avodah, how do we explain Rebbi Yehudah, who explains in a Beraisa that the Kohen who merited the Ketores (in the third Payis) would ask a second Kohen to go with him with the shovel? Why was he not chosen by means of a separate Payis?

(b)What did the Avodah of the shovel entail?

(c)On what two grounds do we reject the contention that it is only the Ketores and the shovel that require a combined Payis because they are part of the same Avodah (but that other Avodos each require an individual Payis)? Why would we have thought that the shovel requires a separate Payis more than other Avodos?

(d)How do we prove conclusively from a Beraisa that one Payis covered many Avodos?

6)

(a)The reason that the Kohen who merited the Ketores (in the third Payis) would ask a second Kohen to go with him with the Machtah, and that he was not chosen by means of a separate Payis - is because the Ketores and the Machtah were part of the same Avodah.

(b)The Avodah of the Machtah entailed taking a shovel-full of burning ashes from the Mizbe'ach ha'Olah, which he then placed on to the Mizbe'ach ha'Ketores. The Kohen who was performing the Ketores would then place the Ketores on top of those ashes.

(c)It is possible, the Gemara says, that no other Avodah requires its own Payis either, and that the reason that Rebbi Yehudah needs to mention the Ketores and Machtah - is because specifically there we may otherwise have thought that we would divide them into two, seeing as: 1. it was rare, and occurred only twice daily (unlike the Korbanos, of which many were brought each day); and 2. the Kohen who merited it subsequently became rich. Consequently, it deserved its own Payis.

(d)We prove conclusively that there were only four Paysos, and that each Payis covered many Avodos - from a Beraisa which emphatically states that not each Avodah requires its own Payis, and that the twelve Kohanim (listed in our Mishnah after the Shochet) would merit their respective Avodos automatically (as we described in 5a).

7)

(a)What causes the Gemara to doubt which Kohen had to receive the blood in a bowl, the Shochet or the Zorek?

(b)Why would it be better for ...

1. ... the Shochet and not the Zorek to receive it?

2. ... the Zorek and not the Shochet?

(c)Ben Katin manufactured twelve taps for the Kiyor (the basin from which the Kohanim would make Kidush Yadayim v'Raglayim each morning). Considering that thirteen Avodos are listed in our Mishnah, why did he not manufacture thirteen taps?

(d)How do we finally resolve from here that it must have been the Zorek who received the blood?

7)

(a)The Gemara is in doubt as to which Kohen had to perform the Kabalas ha'Dam (to receive the blood in a bowl), the Shochet or the Zorek - because the Tana failed to include the Mekabel among the thirteen listed Avodos.

(b)It would be preferable for ...

1. ... the Shochet and not the Zorek to receive it - because we are afraid that in his eagerness to sprinkle the blood, the Zorek will not wait to sprinkle it before he has received all the blood in the bowl.

2. ... Zorek and not the Shochet - because sometimes it may be a Zar who Shechts (and he is forbidden to sprinkle the blood).

(c)Ben Katin manufactured twelve taps for the Kiyor (and not thirteen) - because Shechitah is not considered an Avodah, and a Zar is eligible to perform it.

(d)We finally resolve from here that it must have been the Zorek who received the blood - because had it been the Shochet, then Ben Katin should have manufactured thirteen taps (one for the Shochet, who would also need to make Kidush Yadayim v'Raglayim because of the Kabalah which he would subsequently perform).

8)

(a)Ben Azai quoting Rebbi Yehoshua, told Rebbi Akiva that the order in which they brought the limbs on the Mizbe'ach followed the order that the animal walked. According to Rebbi Yosi, it was the way the animal was stripped. From which end did they strip the animal, from the legs or from the head?

(b)What does Rebbi Akiva hold?

(c)Rebbi Yosi Hagelili holds 'Derech Iluyav Hayah Karev'. What does that mean?

(d)How do we reconcile Rebbi Yosi Hagelili (which places the shoulder before the thigh) with the Pasuk in Yechezkel "Kol Netach Tov, Yerech v'Katef"?

8)

(a)Ben Azai quoting Rebbi Yehoshua, told Rebbi Akiva that the order in which they brought the limbs on the Mizbe'ach followed the order that the animal walked. According to Rebbi Yosi, it was the way the animal was stripped - starting from the hind-legs and going towards the head.

(b)Rebbi Akiva holds that they followed the order that the animal was cut up.

(c)Rebbi Yosi Hagelili holds 'Derech Iluyav Hayah Karev' - meaning the order of the value of the limbs.

(d)Rebbi Yosi Hagelili, who places the shoulder before the thigh, is speaking about a strong animal - whereas the Pasuk in Yechezkel "Kol Netach Tov, Yerech v'Katef", refers to a weak one.

9)

(a)If Tana of our Mishnah follows the order of the limbs' value - just like Rebbi Yosi Hagelili - what is the difference between them?

(b)Why was the right hind-leg brought on to the Mizbe'ach together with the head?

9)

(a)The Tana of our Mishnah follows the order of the size of the limbs - whereas Rebbi Yosi Hagelili is speaking about their succulence.

(b)The right foreleg was brought on to the Mizbe'ach together with the head - because the head was full of bones, and was not therefore a succulent piece (and it was not therefore Kavod to bring it to Hasem on its own).

10)

(a)What do all the above Tana'im learn from the Pasuk in Vayikra "es Rosho v'es Pidro v'Arach"?

(b)The Torah writes a second time "es ha'Nesachim es ha'Rosh v'es ha'Pader". Why does the Torah find it necessary to mention separately ...

1. ... the head?

2. ... the Pader?

10)

(a)All the above Tana'im learn from the Pasuk in Vayikra "es Rosho v'es Pidro v'Arach" - that the head comes first.

(b)The Torah writes a second time "es ha'Nesachim es ha'Rosh v'es ha'Pader". The Torah finds it necessary to mention separately ...

1. ... the head - to teach us that even though the head had already been severed before the Olah was cut into pieces, it was nevertheless to be included in the Arichah (arranging the pieces on the Mizbe'ach.

2. ... the Pader - to teach us the obligation to cover the place of Shechitah with the fat (because it was so full of blood that it was gruesome to look at).

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