At what stage of dawn could the Korban Tamid begin? What did the lookout call out when he spotted it?

Why does Kohen Gadol wait for dawn before beginning his first Tevilah and Kidush Yadayim? (He could immerse beforehand, and be ready for the Tamid at the earliest time!)

Must the Kohen Gadol's first Tevilah, prior to the day's Avodah, take place in a sanctified area? Is this Tevilah a mid'Oraisa requirement?

Was this initial Kidush Yadayim v'Raglayim, prior to the day's Avodah, performed at the Kiyor as usual? See "Atah Konanta" -

Why was the Shechitah of the Tamid carried out by two people? Must the second person be a Kohen? Was this a departure from the requirements of the Tamid throughout the year?

When someone else takes over the Shechitah, is it considered part of the Shechitah or not? Can he invalidate the Shechitah at that point (e.g., by Shehiyah - pausing)?

In what order were the daily Avodos at the Menorah and the Mizbe'ach ha'Ketores performed? See above -

What is the proper order for the daily Menachos and Nesachim? According to which view are some of the Korbenos Musaf offered at this point? When Yom Kippur falls on Shabbos, when are its Korbanos offered? See "Atah Konanta" -

Is it a Torah requirement that even the Korban Tamid, which is not specific to the Yom Kippur service, be performed by the Kohen Gadol himself?

How did the roof of the Parvah chamber (where the Kohen Gadol's Mikvah was located) possess the sanctity of the Azarah? The Gemara in Pesachim (86a) teaches that the roofs above the Azarah were not sanctified!

Who was Parvah, and why was a chamber in the Mikdash named for him?

What are the views as to exactly when Kidush Yadayim v'Raglayim was performed, before and after each Tevilah? Was the first Kidush, prior to the Tevilah, for taking off the current garments or in preparation for donning the next ones?

If the Kohen Gadol omitted a Kidush Yadayim v'Raglayim upon changing clothing, does it invalidate the Avodah?

What are "Pelusim" garments? Where does the Torah allude to their required value?

May the Kohen Gadol contribute and add to the value of the white garments, if he wishes? Must the morning garments be more valuable than the afternoon ones?

According to this Piyut, "Amitz Koach," where was the bull positioned for the Viduy (and later, Shechitah)? Do all opinions validate this location for the Shechitah of a Chatas? What does the author of the Piyut seem to hold about the position of the Altar within the Courtyard?

Why was the bull set up in this particular stance, facing south and west?

What is the proper way to perform Semichah? Was the Semichah performed during the Viduy, or prior to it?

Why do we use the term "Hashem" (lit. "The Name"), rather than the Name that we usually use in prayer (meaning "Master of All")? If we do so to indicate that the Kohen Gadol used the Shem ha'Meforash, we should use the term "Hashem" at the conclusion of this paragraph as well!

What members of the Kohen Gadol's household are included by the first Viduy?

Why is the first mention of Hashem's name in the Viduy, "Ana, Hashem (Please - The Name!)," whereas the second comes with the prefix Beis, "Ana, BaShem (Please, by The Name)"?

Is the atonement of Yom Kippur limited to "Chata'im" - un-intentional sins?

Why, in our recitation of the Kohen's Viduy, do we pause here before completing the Pasuk (with the word "Titharu")? There is no indication that the Kohen Gadol made such a pause after reciting the Name.

Does this paragraph, describing how the people bowed upon hearing Hashem's Name, appear in the Mishnah in Yoma (as does the text of the Viduy in the preceding paragraph)? If so, with which of the three Viduyim does it appear? Might this indicate when the people bowed - and for what reason?

What is the "Shem ha'Meforash" that the Kohen Gadol used on Yom Kippur?

When the people bowed down in the Beis Hamikdash, there was miraculously plenty of room (Avos 5:5). On which occasions did this miracle occur, and why?

Why in this instance did the people bow upon hearing Hashem's Name, whereas in Tefilah we straighten and stand up at the Name?

According to the Yerushalmi, did they bow as well as respond "Baruch Shem"?

This Piyut does not specify what the Mishnah states (37a) - that the lottery's location was north of the Altar. Why might this be?

What does the pair of goats represent?

Why must the two goats be identical, and what does this symbolize?

In how many ways must the two goats be equal, and how is this derived?

Why were the lots themselves made of gold, whereas the box holding them was wood?

What does the word "Taraf" mean?

Why must a lottery be used to determine which goat will be used as a Korban? What is the lesson of the Goral?

Is it the lottery, or the verbal declaration, that determines which goat will be the Chatas? Is it theoretically possible to annul the results of the lottery?

Did the Kohen Gadol use the Shem ha'Meforash for this declaration? In our recitation, do we use the term "Hashem," as we did above for the Viduy, or do we use the Name "Adon-y" as usual during prayer or when citing a Pasuk?

Did the people react immediately with "Baruch Shem...", or did they wait for the Kohen to finish saying the Name before responding? What source do we find in the Torah?

What is a "Lashon Shel Zehoris"? What does it symbolize?

What is required weight of the ribbon, and what does this represent? See "Atah Konanta" -

Do we cause the Sa'ir la'Azazel to carry the ribbon outside on Yom Kippur?

How is it derived that this second Viduy comes on behalf of the Kohanim as well? What opinion maintains that even the previous Viduy mentions the Kohanim?

Why does the Kohen Gadol again mention his own sins, which he already confessed in the first Viduy? And if it is proper to do so, why does he not mention his own sins yet again in the third Viduy (over the Sa'ir la'Azazel)?