Explanation: Parah Adumah atones for the episode with the [golden] calf.

Source (Midrash): A parable for this is a Shifchah's son who sullied the king's palace. The king says "bring his mother [to clean the filth of her son]."

Explanation: It says "v'Hafshet Es Aharon Es Begadav... v'Aharon Ye'asef u'Mes Sham." Also Rashi explained like this.

Do not explain that this refers to the death of Bnei Aharon [written next to] Bigdei Kodesh, for they are not so close [to each other].

Reference: This is in Zevachim 88b.

Question: I do not know what is the difference [between these two kinds of death] and what is the [Tana's] source for this.

Explanation: And she became sick and died [that night].

Explanation: This is not precise. We do not find that Moshe was sick;

On the day he died, he wrote much (Rashash - the Midrash says that he wrote 13 Sifrei Torah) and stepped (ascended) many (12) steps in one step (Sotah 13b), like [Rashi] explained in his Perush on Chumash (Devarim 34:1).

Source #1: The Yerushalmi derives this from "Al Tachrisu Shevet ha'Kehasi";

They [Leviyim] would work until 50 years old - "mi'Ben Chamishim Shanah Yashuv mi'Tzva ha'Avodah."

Source #2: We learn also from "Yemei Shenoseinu Shiv'im Shanah." We deduct 20 years, for which one is not punished, and 50 years remain (Shabbos 89b).

Objection #1: This is astounding. Our Sugya connotes that [one who gets Kares lives] 50 years from when he is born!

Objection #2: According to this, [one lives] 50 years after he is Chayav Kares [and dies at 70]. This is when people normally die!

Note: Based on our text, Tosfos assumes that he became Chayav Kares immediately after turning 20. R. Yosef of Vilna says that the text said "Shenas Chaf" (the 20th year), and printers thought that this was an abbreviation for "she'Nischayav Kares."

Source: The Yerushalmi derives this from those who died in the Midbar. None of them died below 60.

Opinion #1: It seems that the "death" discussed here is Misah b'Yedei Shamayim. Kares is from 50 up to, but not including, 60. This (Kares) is that his seed is cut off.

Opinion #2: Some say that 50 is Misah b'Yedei Shamayim. When also his children die, this is Kares. Normal death is at 60.

Note: The Maharsha explains that when his children die, also this is Kares (even if he lives past 60).

Reference: In Shabbos (25a) and Yevamos (2a) I elaborated.

Question (Tosfos): We say in Shabbos (156a) that Ein Mazal l'Yisrael!

Answer: [This means that] sometimes the Mazal changes through merits, like the cases there, and sometimes it does not change, like it says in Ta'anis (25a) regarding R. Elazar ben Pedas;

[Hash-m] said to him "would you like Me to destroy the world [and create it again]? Perhaps you will be created at a time [when there is Mazal] for sustenance."

Explanation: Some say that this is not precise.

Note: The Maharsha (Bechoros 57b, Chidushei Agados) says that Tosfos says that in all places, 60 is not precise. Tosfos Bava Kama 92b (DH Shitin) connotes like this.

Explanation: This means important, like "tomorrow she will die, and no created being is Sefunah" (Kesuvos 72a), i.e. important.

Note: Our text there says "Sofnah", i.e. no one will bury her.

Support #1: The Midrash Yelamdenu says "Nochrim are not Sefunim at all" - "Kol ha'Goyim k'Ayin Negdo."

Support #2: Also the Aruch explained like this. He brought other proofs.

Explanation: This means fixed and sewn. The Targum of "u'Ne'alos Balos u'Metula'os" is "Balan u'Meruka'in";

The Targum of "l'Mesapros Kesasos" is "d'Mechatetan Reki'ei Chashoch." This is Arabic for a piece of fabric sewn on a tear.

Support: The Aruch also brought what we say in Bava Basra (20a) "it is proper li'Mraka Levush" (to patch torn clothing)!

Rejection of Support: However, some texts there say "l'Kar'a." (If so, there is no proof.)

Explanation: This was added to the Mishnah in order to end with a good matter, for Moed Katan is the end of Seder Moed.

Note: The Rambam holds that Chagigah ends Seder Moed (Maharsha). It seems that we follow him regarding printed Mishnayos and Gemaros, and the Daf Yomi cycle.

Support: The Ri of Orlins answered a question based on this;

Implied question: Why does Seder Nashim begins with "15 women (discussing Yibum, i.e. their husbands died without children)"?

We do not begin with punishments, like it says in Bava Basra (108a)!

Answer (Ri of Orlins): We put the punishments of Moed Katan next to those of Yevamos, for we put punishments next to punishments, and consolation next to consolation. (Bava Basra 14b says so to explain the order of Nevi'im.)

Explanation: He was a total Tzadik, but in Tanach, the only good matter we find about him is that he commanded to raise Yirmeyah from the mud.

Reference: In Kesuvos (69b) we explained differently, unlike Rashi explained here.

Note: Here, Rashi did not explain this answer. In Kesuvos, he explained that if it meant Yenachem (he will console others) with a Patach under the Nun, there should have been an Aleph after the Nun. Rather, it is Yinachem, he will be consoled. Tosfos there explained that if the verse discussed a consoler, it should have said Menachem, to avoid all doubt. Rather, it must refer to the one who is consoled.

Explanation: The Yisrael should give to him (a nice portion first), but he should not take, like we say in Pesachim (50b), that one who seeks [to take for himself] a good portion [will never be blessed, for Ayin ha'Ra prevails over him].

Retraction: However, it seems to me that a Kohen, since this is his law (to receive a nice portion), can [take, and still] see a sign of Berachah.

Implied question: We say in Chulin (133a) "he (the Yisrael) will give", but [the Kohen] may not take for himself!

Answer: This is not taking Matanos. Rather, [I say that] he sees what he wants, and says [to the Yisrael] to give to him.