Answer #2 (to Question 4:d, 35b - Abaye): Isi learns a Gezeirah Shavah "Karachah-Karachah" from the Isur for Kohanim to tear hair.

Just like that does not apply to women (it says "Bnei Aharon"), also the Isur of Yisre'elim to tear hair.

Question: If "Bnei Aharon" applies also to tearing hair (to exclude Kohanos), there is no need for the Gezeirah Shavah!

The Torah gave extra Mitzvos to Kohanim, yet female Kohanim are not forbidden to tear hair - all the more so, the Isur for Yisre'elim to tear hair does not apply to women!

Answer: We would have said that "Bnei Aharon" does not apply to tearing hair, for there is an interruption. We know that this is not so only due to the Gezeirah Shavah. (If Kohanos were forbidden to tear hair, the Gezeirah Shavah would not teach anything!)

Question: The Gezeirah Shavah could teach like the following Beraisa! ("Bnei Aharon" would not apply to tearing hair.)

(Beraisa) Suggestion: Perhaps one who tears four or five bald spots at the same time is liable only once for "they will not uproot hair"!

Rejection: "A bald spot" is extra to obligate for each one.

Question: What do we learn from "in their heads"?

Answer: This teaches that the Isur applies to the whole head, not only "between the eyes".

Question: These two stringencies were taught regarding Kohanim (to whom the Torah gave extra Mitzvos). What is the source that they apply to also to Yisre'elim?

Answer: A Gezeirah Shavah "Karachah-Karachah" teaches that also Yisre'elim are liable for each tearing, and on the entire head;

Also, just like Yisre'elim are forbidden to tear only due to a Mes, also Kohanim.

Answer: If the Torah wanted only to teach the Gezeirah Shavah, it should have written "Karach". Rather, it wrote "Karachah" to teach also that it applies to women.

Answer #3 (Rava): Isi learns a Gezeirah Shavah "Bein Eineichem" from Tefilin;

Just like women are exempt from Tefilin, also from tearing hear.

Question: Why didn't Rava learn as Abaye?

Answer: He holds that we do not expound the difference between "Karach" and "Karachah".

Question: Why didn't Abaye learn like Rava?

Answer: He holds that the Gezeirah Shavah teaches only that we wear Tefilin (on the head) only in a place where the Isur to tear hair applies, i.e. where hair grows.

Question: What do Abaye and Rava learn from "you are children (to Hash-m)"?

Answer (Beraisa - Rebbi Yehudah): "You are children to Hash-m" - you are called children only when you act like (His) children;

R. Meir says, in either case you are called children - "they are foolish children", "children, they are not trustworthy", "evil seed, children that act corruptly", "instead of saying 'you are not My nation', they will say 'children of the living G-d'".

Question: Why didn't the first verse suffice?

Answer: One might have thought that they are called children when foolish, but not when they cannot be trusted. Therefore, the second verse is needed;

One might have thought that they are called children when they cannot be trusted, but not when they serve idolatry. Therefore, the third verse is needed;

One might have thought that such children are called children, but they are not called proper children (even after they repent). Therefore, the last verse is needed.

(Mishnah): Only men may do the following Avodos: Semichah (pressing on a Korban's neck), waving, Hagashah (bringing close to the Mizbe'ach), Kemitzah (talking a handful of a Minchah, i.e. a Korban made from flour), burning on the Mizbe'ach, Melikah (cutting the neck of a bird with one's fingernail), Kabalah (catching the blood of slaughter in a Kli), and sprinkling;

The only exceptions are a Sotah and a Nezirah, who wave their offerings.

(Gemara): We learn Semichah from "Bnei Yisrael (not Benos Yisrael)... v'Samach."

We learn waving from "Bnei Yisrael... he will wave."

We learn Hagashah from "Bnei Aharon will bring close".

We learn Kemitzah from "he will bring it to Bnei Aharon, and he will take a handful".

We learn burning from "Bnei Aharon will burn it".

The Torah equates Melikah to burning.

We learn Kabalah from "Bnei Aharon will offer";

In this verse, "will offer" refers to Kabalah.

(Mishnah): (Only men may) sprinkle.

Question: To which sprinkling does this refer?

Suggestion: It refers to sprinkling blood of the red heifer.

Rejection: It says "Elazar" (we require the Sgan, the Kohen ready to substitute for the Kohen Gadol if necessary)!

Suggestion: It refers to sprinkling blood in the Kodesh ha'Kodoshim.

Rejection: It says "the anointed Kohen (Gadol)"!

Answer: It refers to sprinkling a bird's blood. We learn this from a Kal va'Chomer:

Even a Zar (non-Kohen) may slaughter an animal Korban, but a Kohen must sprinkle its blood. Only a Kohen may do Melikah of a bird, all the more so a Kohen must sprinkle the blood!

(Mishnah): The only exceptions are a Sotah and a Nezirah (they wave their offerings).

Question (R. Elazar): What is the source that the Minchah of a Sotah must be waved?

Question: A verse specifically says so!

Answer: He means, 'What is the source that the one who brings it must wave it?'

Answer: He learns a Gezeirah Shavah "Yad-Yad" from Shelamim.

It says "the Kohen will take from the woman's (Sotah's) Yad" and "Yadav will wave (the Shelamim)." Just like the Kohen waves a Sotah's offering, he waves also a Shelamim;

Just like one who brings a Shelamim waves it, also a Sotah waves her Minchah.

Question: How do we fulfill both!

Answer: The Kohen puts his hands under the owner's hands, and they wave together.

We learn Nezirah from Sotah through a Gezeirah Shavah "Kaf-Kaf".

(Mishnah): Any Mitzvah that is dependent on the land applies only in Eretz Yisrael;

Any Mitzvah that is not dependent on land applies also in Chutz La'Aretz, except for Orlah (the Isur to eat fruits of the first three years of a tree) and Kilayim (mixed seeds);