Implied Question: The Tosefta (Perek 8) learns also that whereas Pesach Rishon is Shechted in three groups, Pesach Sheini is not?

Answer: Our Mishnah 'learns and omits'; it omits also 'examining it four days in advance, which does not apply to Pesach Sheini, as the Gemara says (on Daf 96.).

Implied Question: The Tosefta on the other hand, does not mention 'examining' ...

Answer: Because it only mentions those issues that are confined to Pesach exclusively, and that of examining apply also to the Tamid.

Question: What does Isi do with the Pasuk "Lo Yash'iru mimenu ad Boker". Seeing as, according to him, it is not necessary to preclude 'Bal Yera'eh', since he already precludes Mitzvos that are not 'al Gufo' from "Oso"?

Question: The Rashba asks why we cannot learn this from "ke'Chol Chukas ha'Pesach"?

Question (cont.): Which the Gemara learns in Perek ha'Ishah (above, Daf 91.) with regard to Pesach Rishon from "Lo Suchal Li'zebo'ach es ha'Pesach be'Achad ... "?

Answer: Isi does not hold of that D'rashah. He learns it by Pesach Rishon from the fact that it is not worse than Pesach Sheini.

Clarification: This implies that because of "Matzos u'Merorim" to which the K'lal pertains, we include "Tz'li Eish".

Question: Since it is a 'K'lal u'Perat', we will include Tz'li eish and everything else, even getting rid of yeast without "Matzos u'Merorim" ...

Question (cont.): And as for the P'ratim, we will preclude one thing from each P'rat.

Precedent: As the Gemara says at the beginning of 'Merubeh' (Bava Kama, Daf 62:): Where the Gemara concludes ' "Al Kol D'var Pesha" - K'lal (Ribuya). So why do we need all the P'ratim? One to exclude Avadim ... '?

Answer: To be sure, we would know 'Tz'li Eish' from the Klal without "Matzos u'Merorim", and "Matzos u'Merorim" come in fact, to exclude Hashbasas Se'or'.

Answer (cont.): And the reason that it mentions this Lashon 'in the K'lal of "Matzos u'Merorim" what does it include - 'Tz'li Eish', only because it is going to suggest that one reverses the D'rashos.

Clarification: Rashi explains that it is a 'La'v ha'Nitak la'Asei', as the Torah writes "It shall be eaten in one house, you shall not take out" - implying 'You shall not take it out to eat in another house, but it shall be eaten in one house - meaning that if you do take it out, it must be returned.

Question: The Ri asks how one can reckon this as a 'La'v ha'Nitak la'Asei', seeing as it is a 'La'v that is preceded by an Asei', which is not synonymous with a 'La'v ha'Nitak la'Asei' ...

Source: As the Gemara says in the last Perek of Makos (Daf 15.).

Clarification: The Gemara here implies like the Ri explained in 'Kol Sha'ah' (Above, Daf 29.) that "Lo Yera'eh" is Nitak la'Asei.

Question: The Rashba asks why this is necessary, seeing "ke'Chol Chukas ha'Pesach" does not include Mitzvos that are not 'al Gufo'?

Clarification: This means for one day, and that one goes home the next.

Question: In Perek Lulav va'Aravah (Succah, Daf 47.) it implies that one requires Linah for seven days - since it says there that 'Just as just as the seven days of Succos require Korban, Shir, B'rachah and Linah ... '.

Question (cont.): What is B'rachah, not 'Shehechiyanu'? 'No', answers the Gemara, 'it refers to Birchas ha'Mazon and Tefilah.

Question (cont.): And this is logical, because if it meant 'Shehechiyanu', since when does one recite 'Shehechayanu' seven days?'

Question (concl.): This implies that there is no problem regarding Korban and Linah lasting seven days?

Answer: The Gemara could have answered 'And according to you?, since when does Linah last seven days.

Explanation: And just as the Gemara concludes regarding 'Shehechiyahu', that if one failed to recite it on the first day, one can recite it on the other days, so too can we explain regarding Linah - that if one failed to remain for the first day, one should do so on one of the other days.

Conclusion: In any event, one only requires Linah for one day.

Proof #1: In Perek Dam Chatas (Zevachim, Daf 96:) too, where Rebbi Tarfon says that if one cooked in a Vessel at the beginning of Yom-Tov, one may cook in it the entire Yom-Tov.

Proof #1 (cont.): And Rebbi Yitzchak there learns this from the Pasuk "And you shall turn in the morning" - 'the Torah made all the days 'one morning', by which he means that they are all joined together as if they were one morning - in that, if one did not stay overnight yesterday, then one should stay overnight today, "and turn (to go home) in the morning".

Proof #2: And this must be the case, because if Linah means all seven days, then how can the Gemara say that 'the eighth day is an independent Yom-Tov', seeing as all the days that precede it also require Lina?

Conclusion: One is therefore forced to say that the first and eighth days require Linah, but not the other days.

Sifri: And so it is implied in the Sifri in Parshas Kol ha'Bechor: "Ve'halachta le'Ohalecha" - this teaches us that all three Regalim require Linah.

Sifri (cont.): From where do we know to include that whoever brings birds, flour-offerings, frankincense or even wood (is Chayav Linah)? Therefore the Torah writes "u'Fanisa ba'Boker" - Whenever you turn to go home, it should always be the morning after.

Sifri (cont.): Perhaps Rebbi Yehudah suggests, Pesach Sheini also requires Linah. Therefore the Torah writes "ve'Asisa Pesach ... ". Whereas according to the Chachamim, it is like wood and frankincense, which require Linah.

Sifri (concl.): This implies that Linah is only required following the day that one brings one's Korban - which the Torah learns from the Linah of Yom-Tov - but no more.

Question: There the Torah precludes Pesach Katan from Linah; what Pesach Katan worse than a Korban that one brings on a weekday, which does require Linah for one day?

Answer: Perhaps it is because it is only Tashlumin of (to make up for) the first Pesach, that it doesn't require Linah for even one day.

Question: We learned in Succah (Daf 42:) that 'Hallel and Simchah last for eight days'. In that case one will need to make Linah for all seven days, in order to bring Shalmei Simchah, since it is on Shabbos exclusively that the Gemara says in 'Eilu Devarim' (above Daf 71.) that one is permitted to fulfill the Mitzvah with clean clothes and old wine?

Answer: One is able to rejoice with Korbanos that were Shechted the day before or with the Shalmei Simchah of one's friend.

Question: Seeing as there is no difference between the Heichal and the Azarah, why does the Torah write "min ha'Machaneh", which implies 'part of the Machaneh'.

Answer: There is at least an Asei in the Heichal more than in the Azarah, since the Hekesh removes only the Kareis.