1)

(a)Based on what we just learned with regard to a good sign, Abaye said that - one should eat pumpkin, fenugreek, leek and beets on Rosh Hashanah ...

(b)... because some of them grow quickly, whilst others have a sweet taste.

(c)Rav Mesharshaya advised his children that ...

1. ... before going to learn Torah from their Rebbes - they should familiarize themselves with the Mishnahs which the Rebbes were due to discuss in the Shi'ur.

2. ... whilst he was teaching them - they should look at his mouth as he spoke (as the Pasuk writes in Yeshayah "ve'Hayu Einedcha Roe's es Morecha").

3. ... when they wished to learn on their own - they should learn by a river, as a sign that their learning should flow like its water does.

(d)He also taught them ...

1. ... that it was better to sit by the trash-heaps of Masa Mechsaya (where the people were Talmidei-Chachamim and well-mannered) rather than by the palaces of Pumbedisa (where they were robbers).

2. ... that it is preferable to eat small, smelly fish than good strong Kutach (a sharp condiment made of moldy bread, milk and salt) that can break stones ...

(e)... because the latter causes Timtum ha'Leiv (a stopped-up heart [meaning a weak ability to learn]), or because it is that much more expensive.

2)

(a)We comment on Chanah's words "Ramah Karni" (in the Pasuk "Alatz Libi ba'Hashem Ramah Karni ba'Hashem") - "Ramah Karni" (May my horn be uplifted), 've'Lo Ramah Pachi' (but not my earthenware jar).

(b)When she...

1. ... said "Ramah Karni", she was referring to - Kings David and Shlomoh ...

2. ... implied 've'Lo Pachi' - to Kings Shaul and Yeihu.

(c)She was prophesying that - the former would reign for a long period of time, just as a horn, from which they were anointed, is long-lasting; whereas the latter's reign would be short, in the same way as an earthenware jar, from which they were anointed, soon breaks.

3)

(a)We already discussed the Beraisa's rulings concerning making a replica of the Ketores and smelling it. The Tana adds that (despite the fact that he is not Chayav Kareis) - someone who smells it transgresses Me'ilah.

(b)We query this however, from a statement of bar Kapara, who says that - 'Kol, Mar'eh ve'Re'ach' (sound, sight and smell) - are not subject to Me'ilah).

(c)He said this with reference to - the sound of the musical instruments that accompanied the Levi'im's singing, the beautiful appearance of the Heichal and the smell of the Ketores).

(d)We answer - by differentiating between smelling the Ketores during the Avodah (which is subject to Me'ilah) and doing so after the Mitzvah has been concluded (which is not).

(e)The guiding principle behind this last ruling is that - there is no Me'ilah on something whose Mitzvah has terminated.

4)

(a)We query this however, from T'rumas ha'Deshen, regarding the Pasuk in Tzav (in connection with the shovel-full of ashes that the Kohen took each morning from the Mizbe'ach) "ve'Samo Eitzel ha'Mizbe'ach" - indicating that they are subject to Me'ilah).

(b)And we reconcile it with bar Kapara's statement concerning Kol, Mar'eh ve'Re'ach - by adding Bigdei Kehunah to the list - turning it into a case of Sh'nei Kesuvim ha'Ba'im ke'Echad, which are exceptions to the rule, and from which we extrapolate the rule.

(c)This explanation is acceptable according to the Rabbanan, who learn from the Pasuk (in Acharei-Mos, in connection with the Bigdei Kehunah) "ve'Hinicham Sham" that - the clothes worn by the Kohen Gadol on Yom Kipur must be left in the Azarah never to be used again.

(d)According to Rebbi Dosa however, the Pasuk comes to teach us that - the Kohen Gadol may not wear them again on Yom Kipur, but on other days, he and a Kohen Hedyot, may.

5)

(a)To reconcile Rebbi Dosa with bar Kapara's principle - he adds Eglah Arufah to T'rumas ha'Deshen instead of Bigdei Kehunah ...

(b)... as the Beraisa learns from "ve'Arfu Sham es ha'Eglah ... " 'Sham T'hei Kevurasah Le'olam".

(c)We still query Rebbi Dosa however - from those who hold Sh'nei Kesuvim ha'Ba'im ke'Echad, Melamdin (and Rebbi Dosa has no third Pasuk).

(d)We resolve the problem based on two D'rashos. We learn from ...

1. ... the 'Vav' in "ve'Samo" that - only the T'rumas ha'Deshen is Asur be'Hana'ah, and from ...

2. ... the 'Hey' in "Eglah ha'Arufah ba'Nachal" that - only Eglah Arufah is Asur be'Hana'ah, but that, apart from these two, everything is permitted once the Mitzvah has been performed ...

(e)... which we are now learning from a Gezeiras ha'Kasuv, and not from Sh'nei Kesuvim ha'Ba'im ke'Echad.

6)

(a)The Ketores comprises eleven basic spices.

(b)The first four listed in the Torah are Tzari (balsam, 70 Manah), Tziporen (onycha, 70 Manah), Chelb'nah (gelbanum, 70 Manah) and Levonah (frankincense, 70 Manah). Rebbi Shimon defines Tzari as - sap that drips from the Kataf-tree.

(c)The Pasuk continues with Mor (myrrh), Ketz i'ah (cassia), Shiboles Nerd (spikanard) and Karkom (saffron) - each comprising sixteen Manah.

(d)The last three spices are Kosht (Kostus, 12 Manah), Kilufah (cinnamon bark, 3 Manah) and Kinmon (cinnamon, 9 Manah). All eleven spices - add up to three hundred and sixty-eight Manah in total.

7)

(a)Four additional ingredients comprise a herb called Ma'aleh Ashan, Melach S'domis, Boris Karshina and Yein Kafrisin. Besides being a place name ...

1. ... Karshinah might also mean - a herb called soapwort.

2. ... Kafrisin might also mean - (a wine made from the fruit of) a caper-bush.

(b)They added ...

1. ... Ma'aleh Ashan - a herb that causes all other ingredients with which it is mixed to form a column of smoke that rises vertically.

2. ... Melach S'domis - because every Korban has to contain salt.

3. ... Boris Karshina - in order to beautify the black (and ugly-looking) Tziporen.

4. ... Yein Kafrisin - in order to increase the smell of the Tziporen.

(c)According to Rebbi Nasan, they would also add a little Kipas ha'Yarden - a herb that grows beside the River Yarden.

8)

(a)If one adds - honey to the ingredients, it will invalidate the Ketores.

(b)The Kohen Gadol is Chayav Misah for omitting any one of the required ingredients - from the Ketores that he takes into the Kodesh Kodshim on Yom Kipur (because the Torah sentences to death anyone who enters the Kodesh Kodashim empty-handed [see Tzon Kodshim]).

(c)Mei Raglayim (urine) would serve the same purpose as Kafris wine, but the Tana does mot list it in the Beraisa - because it is not Kavod to bring urine into the Azarah (even if it is in order to mix it into the Ketores).

(d)We extrapolate from there that the mixing of the ingredients must be performed in the Azarah (otherwise, he would be possible to use urine by simply mixing the Ketores outside the Azarah).

(e)This supports a ruling of Rebbi Yossi b'Rebbi Chanina, who learns from the Pasuk in Ki Sissa "Kodesh Hi Kodesh Tih'yeh lachem" that - the Ketores must be prepared entirely in the Azarah.

9)

(a)We learned in a Mishnah in Shekalim 'Hamakdish Nechasav, ve'Hayu bahen Devarim ha'Re'uyin le'Korbanos Tzibur, Yinasnu le'Umnin bi'Secharan'. The Tana cannot be referring to animals, wine, oil or flour - all of which he already discussed there.

(b)He must therefore be referring to - the Ketores.

(c)The Ketores under discussion cannot be brought on the Mizbe'ach directly - because a Korban Tzibur can only be brought from public funds.

(d)This poses a Kashya on Rebbi Yossi b'Rebbi Chanina - who requires the Ketores to be mixed in the Azarah, which is clearly not the case with regard to the Ketores currently under discussion.

10)

(a)Rebbi Oshaya therefore establishes the Mishnah in Shekalim by the remainder of the Ketores that one gives to the workers as payment - after transferring the Kedushah on to money of Bedek ha'Bayis that one has already given them (thereby eliminating the problem of Me'ilah).

(b)Subsequently - they purchase it back from him with money from the T'rumas ha'Lishkah.

(c)In any event, the Ketores was originally made in the Azarah, resolving the Kashya on Rebbi Yossi b'Rebbi Chanina.

(d)Rav Yosef rejects Rebbi Oshaya's explanation of the Mishnah in Shekalim - based on the fact that the Tana makes no mention of purchasing the Ketores back with money from the new T'rumah (as it does in all the other cases there).

(e)Rav Yosef therefore explains - that the Mishnah is speaking about someone who declares Hekdesh, not the prepared Ketores, but one (or more) individual spices that are fit to mix together with the spices.

11)

(a)We already learned that the sum total of the major ingredients of the Ketores is three hundred and sixty-eight Manim - one Manah per day, half (a P'ras) in the morning and half in the afternoon ...

(b)... plus three extra Manim - which the Kohanim refine many times before Yom Kipur, and from which the Kohen Gadol will take a fistful on Yom Kipur to take into the Kodesh Kodshim.

(c)The excess over and above that, due to the Boris Karshinah, the Yein Kafrisin and the Ma'aleh Ashan is no problem - since the prescribed amount is based on the major spices, not including those that came to enhance the mixture in one way or another.

12)

(a)The Mosar ha'Ketores - that what is left of the three Manim of Yom Kipur, after they have been refined and the fistful taken ...

(b)... is given to the workers of Bedek ha'Bayis, as we explained earlier.

(c)It cannot be ...

1. ... given directly to the workers - because (unless it has been redeemed) whatever is fit to go on the Mizbe'ach must go on the Mizbe'ach.

2. ... recycled and used for the following year's Ketores - which must come from the new year's donations.

13)

(a)Rabban Shimon ben Gamliel in the name of Ben ha'Segan declares Chayav someone who prepares half the annual Shi'ur of Ketores - because once every sixty or seventy years the Mosar ha'Ketores would amount to half the total (a hundred and eighty four Manah [see Tosfos DH 'Achas']), which they would then recycle (presumably after redeeming it), leaving the need to manufacture only half the annual Shi'ur.

(b)He says 'once every sixty or seventy years' - because the Mosar constituted what remained after the Kohen Gadol had taken a fistful, and some fistfuls are bigger than others.

(c)He had not heard however, that one is Chayav for preparing a third or a quarter of the annual Shi'ur - which would be the case if they waited eighty to a hundred years before adding the Mosar to the year's supply.

(d)According to the Chachamim, one is even Chayav for preparing one Manah - because according to them, one is permitted to prepare each day the supply of Ketores for that day (a P'ras in the morning and a P'ras in the afternoon).

(e)This supports a statement of Rava (that we cited on the previous Daf) - that someone who prepares half of ...

1. ... the Shemen ha'Mishchah is - Patur (and half is La'av Davka).

2. ... the Ketores is - Chayav (based on the Pasuk "ve'ha'Ketores asher Ta'aseh" [see Shitah Mekubetzes 4]).

14)

(a)The Beraisa discusses various details concerning the Ketores. They re-ground the Ketores - twice annually.

(b)They would place it in the grinder ...

1. ... scattered in the summer - to prevent it from becoming moldy.

2. ... tightly in the winter - to prevent it from losing its pungent aroma.

(c)As the Ketores was being ground, Aba Yossi ben Yochanan explains - the Kohen would say 'Heitev Hadek, Hadek Heitev', because the human voice is good for the Ketores.

(d)They returned the extra three Manim to be ground on Erev Yom Kipur - so that it should be superfine (which we learn from the Pasuk in Acharei-Mos "u'Ketores Samim Dakah", even though the Pasuk has already written of the daily Ketores "ve'Shachakta mimenu Hadeik").

(e)This supports Rebbi Yochanan, who said that speaking during the Ketores' manufacture is good for the Ketores. He also said that speaking during the manufacture of wine - is bad for the wine.

(f)Bearing in mind that speaking is harmful to the wine, the Gizbar of Hekdesh would communicate with the wine-maker (to instruct him what to do next) - by banging the barrel with a cane.

15)

(a)We know that the Ketores must comprise eleven spices - from a Halachah le'Moshe mi'Sinai.

(b)We also extrapolate it from the Pasuk "Kach l'cha Samim, Nataf, u'Shecheiles ve'Chelbenah, Samim u'Levonah Zakah" - since "Samim" implies two, plus "Nataf, u'Shecheiles ve'Chelbenah" makes five, the second "Samim" comes to add another five, making ten, plus "Levonah Zakah", bringing it to a total of eleven.

(c)The Beraisa on the previous Daf listed the eleven spices. The reason that the Torah only specifies four of them is - because the other seven are actually arbitrary (and other spices could just as well have been used).

(d)We query this interpretation of the Pasuk suggesting that - "Samim, Nataf, u'Shecheiles ve'Chelbenah, Samim" is actually a K'lal u'P'rat u'K'lal.

(e)If the Torah was presenting a K'lal u'P'rat u'K'lal, we would learn from it that - whatever ingredients were added would have to have a pungent (though not necessarily a pleasant) smell, and that it must produce smoke that rises vertically.

16)

(a)The Torah would require all three P'ratim for a K'lal u'P'rat u'K'lal ...

1. ... "Nataf" and "Shecheiles" (which incidentally, the Beraisa refers to as Tzari and Tziporen, respectively) - to incorporate both what grows on a tree (like Nataf, as we learned earlier) and what grows from the ground (like Shecheiles), and ...

2. ... "Chelb'nah" - to include even spices that possess a repugnant smell.

(b)We reject the current suggestion however - because for that, we would not need the first "Samim" as the first K'lal - since "Kach l'cha" would serve that purpose.

(c)Regarding the Kashya from where we know that the second "Samim" comes to add another five spices and not just two, like the first "Samim", we answer that - if it came to add another two spices, then the Pasuk should have juxtaposed it to the first "Samim", inserting "Nataf ... " after it.

17)

(a)de'bei Rebbi Yishmael also requires eleven spices and learns the K'lal u'P'rat u'K'lal exactly as we just learned it (only he learns the first K'lal from "Samim"). When he then asks 'O Eino Ela K'lal bi'Chelal Rishon', he means that - perhaps the last K'lal (Samim) comes to include only two spices, like the first one.

(b)From "Nataf" we include spices that grow on trees, and from "Shecheiles" - spices that grow from the ground.

(c)And when Tana de'bei Rebbi Yishmael then asks 'O Eino Ela 'P'rat bi'Ferat Rishon", he means to ask that - Levonah Zakah should also serve as an independent P'rat, to include spices with a pleasant smell, even though they do not produce smoke that rises (like Levonah Zakah)?

(d)He refutes that suggestion - by pointing out that if that was the case, the Torah ought to have inserted it in the middle (before the second "Samim".

(e)To counter the next Kashya, that, had the Torah placed Levonah Zakah in the middle, there would have been twelve spices (and not eleven) - we suggest that the Torah could then have placed Chelb'nah (from which we currently learn nothing) after the second Samim, where Levonah Zakah is now.

18)

(a)Resh Lakish rejects the previous suggestion (that permits spices which do not cause the smoke to rise) from the word "Ketores" itself - which intrinsically means that it produces smoke that goes up.

(b)Rav Chana bar Bizna Amar Rebbi Shimon Chasida learns from the fact that the Torah includes Chelb'nah among the ingredients of the Ketores - that a Ta'anis that does not include some of the sinners of Yisrael, is not a Ta'anis (and their prayers will not be answered).

(c)Abaye learns the same thing from the Pasuk in Amos "va'Agudaso al Eretz Yesadah" - which implies that the world is only established if Yisrael are all together in one group, Tzadikim and Resha'im (who want to do Teshuvah) together.

19)

(a)Based on the Pasuk "al B'sar Adam Lo Yisach", the Beraisa rules that someone who anoints ...

1. ... animals and vessels, or ...

2. ... Nochrim and corpses - is Patur

(b)The first ruling is based on the fact that animals and vessels are not called Adam - and so is the second one ...

(c)... whereas the Pasuk ...

1. ... in Matos "ve'Nefesh Adam Shishah-Asar Elef" - refers to them as Adam only in order to distinguish them from Beheimah (which is mentioned there too).

2. ... in Yonah "va'Ani Lo Achus al Ninveh ... Harbeh mi'Sheneim-Asar Ribo Adam" - for the same reason.

(d)Alternatively, we solve the problem from Nochri based on a Beraisa that a Beraisa-expert quoted in front of Rebbi Elazar. When the Tana said ' ... Kol she'Eino be'Sach, Eino be'Bal Yisach', he meant that - just as only a Yisrael is Chayav for anointing someone whom he is forbidden to anoint, so too, is he only Chayav if he anoints a Yisrael (but not if he anoints a Nochri)..

20)

(a)Another Beraisa repeats the same thing, adding that Rebbi Meir also renders Chayav someone who anoints kings or Kohanim Gedolim, even though they have already been anointed. Rebbi Yehudah rules that - he is Patur.

(b)Rebbi Meir presents the Shi'ur Chiyuv as a Kolshehu; Rebbi Yehudah as - a k'Zayis.

(c)Rebbi Meir's source for this latter ruling is the Pasuk "Al B'sar Adam Lo Yisach ... va'asher Yiten Mimenu al Zar" - which compares Nesinah (in this instance) to Sichah (which does not have a Shi'ur).

(d)We know that the Shi'ur Sichah is a Kolshehu - because nowhere does the Torah specify a Shi'ur.

21)

(a)Rebbi Yehudah's source for requiring a k'Zayis is - the fact that the Torah uses the Lashon Nesinah, which is always a k'Zayis (as we will see shortly).

(b)Rav Yosef explains that, according to Rebbi Meir, one is Chayav for anointing kings and Kohanim Gedolim, because now they are Zarim vis-a-vis the Shemen ha'Mishchah; Rebbi Yehudah maintains that - only someone who is a Zar from beginning to end has the Din of a Zar, but not a king and a Kohen Gadol, who were eligible to be anointed when they initially rose to their respective positions.

22)

(a)Rav Ika b'rei de'Rav Ami equates this Machlokes with another Machlokes between Rebbi Meir and the Chachamim, who both agree there that if a bas Kohen who is married to a Kasher Yisrael eats Terumah, she pays the Keren and not the Chomesh, and that if she commits adultery, she is sentenced to Sereifah (like a bas Kohen) and not Chenek (like a bas Yisrael) - because should her husband die, and she marries a Kohen, she will once again have all the Dinim of a bas Kohen (a proof that she is not profaned from the Kehunah).

(b)They argue however, in a case where she is married to a Pasul. Rebbi Meir rules that she pays the Chomesh, and that she is sentenced to Chenek - because now she is a Zarah ...

(c)... whereas according to the Chachamim - only a woman who is a Zarah from beginning to end is considered a Zarah (like we just explained in Rebbi Yehudah). Rav Ika b'rei de'Rav Ami equates this opinion with Rebbi Yehudah - because the Chachamim of Rebbi Meir is usually Rebbi Yehudah.

(d)Rav Yosef confines Rebbi Meir's initial ruling (that Nesinah by Shemen ha'Mishchah is a 'Kolshehu) based on the reason that we gave earlier. In a case where someone transgresses the La'av of "Lo Yiten Levonah" (on a Minchas Chotei) by adding a Kolshehu, Rebbi Meir will hold that - he is Patur (because Nesinah generally requires a k'Zayis ...

(e)... which we learn from the Pasuk in Emor "ve'Nasan la'Kohen es ha'Kodesh" (which began "ve'Ish ki Yochal Kodesh", and Achilah basically implies a k'Zayis) that - Nesinah is always a k'Zayis.