Why does the Kohen Gadol wait for dawn, and the time for the morning Tamid, before even 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? Why is Chatzitzah a concern?

Of course he dried off; why need this even be mentioned?

According to the sources, was this initial Kidush Yadayim v'Raglayim, prior to the day's Avodah, performed at the Kiyor as usual, or from the golden Kiton that would be used for all the subsequent times on Yom Kippur?

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? Who formulated the text for this line of the Piyut, and what had been the text previously?

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)?

What are the differing views as to in what order the following Avodos of the Korban Tamid were performed: Clearing the Mizbe'ach ha'Ketores, preparing the lamps of the Menorah, the Shechitah and Zerikah of the Korban Tamid, and offering the Ketores?

But why does the account in Mishnayos Yoma (3:4) omit mention of this Minchas Nesachim that accompanied the Korban Tamid?

Why were the Menachos and Nesachim offered in this order?

What are the views of the Rishonim as to at what stage the Musaf offerings were brought? Which view is supported by this Piyut? Is it critical that the Musafim be offered at the correct stage?

To which view must even the Korban Musaf of Shabbos (when Yom Kippur falls on Shabbos) be performed specifically by the Kohen Gadol?

Why is the Musaf of Shabbos offered before the Bazichin (the ladles of frankincense that accompanied the Lechem ha'Panim)? It is also unclear whether the Bazichin were offered before or after the aforementioned Musafim of Yom Kippur.

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 the requirements for the white garments of the Kohen Gadol? See the Piyut "Amitz Ko'ach" -

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

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

Why is a Korban Chatas, like a Korban Olah, carried out in the Tzafon - the north side of the Azarah?

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!)," but 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?

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 specifies that the location for the lottery was north of the Altar. What opinion does the author seemingly hold, about the positioning of the Altar within the Courtyard?

What does the pair of goats represent?

What are the requirements for the two goats? See "Amitz Ko'ach" -

What material were the lots made from? What about their box? See "Amitz Ko'ach" -

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?

What is the meaning of the Goral "for Hashem" coming up in the right hand? Did this always occur?

Is it the lottery, or the verbal declaration, which 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?

How many crimson ribbons were used on Yom Kippur? Which of these would turn white?

What is the symbolism in the required weight of the ribbon - two Sela?

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)?