Explanation #1: Rashi explains that they (the hosts of the Heaven) do not change their cycle.

Explanation #2: An alternative text however, reads 'Po'el Emes, she'Ope'ulaso Emes', with reference to Hash-m, who was correct and justified in making the moon smaller. That is why the B'rachah will shortly say 'and He told the moon to renew itself'.

Clarification #1: Rav Yosef said this about himself, because, based on the Pasuk in ve'Zos ha'B'rachah, "B'chor Shoro Hadar lo", Yosef (whose namesake he was) bore the title 'B'chor Shor'; and somebody who is an expert in texts is known as the owner of wheat, as the Gemara says in Hori'os 'Everbody needs the owner of wheat.

Clarification #2: And, as the Gemara says there, Rav Yosef (due his vast knowledge of Bersisos) was known as 'Sinai'.

Clarification #1: This pertains to Dinei Nefashos, but not to Dinei Mamonos.

Clarification #:2 And the Gemara in Eruvin which forbids someone who has drunk a Revi'is of wine to Pasken, is referring to rulings of Isur and Heter.

Clarification: This means that they are unable to arrive at a conclusion (see Chochmas Mano'ach).

Clarification (Part 1): This refers exclusively to Yerushalayim, where there are three Camps. As for the other cities (where there are not), the Beis-ha'Sekilah was situated outside the city, as Rashi explains.

Clarification (Part 2): This is because any city that is surrounded by a wall has the Din of the Camp of Yisrael, as we learned in the Mishnah in the first Perek of Keilim.

Clarification: The Gemara is giving a reason as to why they place the Beis ha"Sekilah far away from the Beis-Din, as Rashi explains.

Implied Question: Why does the Gemara in 'NA'arah she'Nispatsah' then say that a betrothed Na'arah, who does not have a 'Pesach Beis Avihah', and who worships idols in a town the majority of whose inhabitants are Nochrim, is stones at the entrance to Beis-Din?

Answer: That case is different, because, since it is not possible to stone her at the gates of the city, she has to be stoned at the gates of Beis-Din, in order to comply with the Pasuk "She'arecha".

Implied Question: Why do we not learn that all Niskalin should require 'the gates' from there?

Answer #1: Perhaps this is because Na'arah ha'Me'urasah and Oveid Avodah-Zarah constitute 'Sh'nei Kesuvin ha'Ba'in ke'Echad' (two Pesukim which teach us the same thing, from which cannot learn anything else)

Answer #2: Furthermore, the Torah writes "Hotzei", as we learned in our Mishnah,

Question: we have a principle that, in the realm of Kodshim, something that is learned from a Hekesh cannot then teach by means of a Gezeirah-Shavah (The Tosfos ha'Rosh says here 'Hekesh', not 'Gezeirah-Shavah'); which, according to one opinion, refers to the Melamed (i.e. since the Melamed is Kodesh, even thought the Lameid is Chol). In that case, from where do we know three Machanos regarding Par ha'Eidah from a Hekesh, since Par Kohen Mashi'ach (from which we are trying to learn it), we only know from a Hekesh to Deshen (see Maharsha).

Answer: According to those who hold in 'Eizehu Mekoman' 'Heimenu ve'Davar Acher' (that once we learn one item from a 'Hekesh' together with something else that applies together with it (even though it was learned via a 'Hekesh'), the problem is solved.

Clarification: Because "Chutz la'Machaneh" mentioned by Shechutei Chutz, refers to the person, as Rashi explains.

Qualification #1: Even though this is definitely what the Pasuk means on the surface, nevertheless, if the person were to stand outside and place his hand inside and Shecht, or if he Shechted inside using a long knife, his Shechitah would be Kasher (as we learned the second Perek of Zevachim, and at the beginning of Chulin ...

Qualification #2: Conversely, if he were to stand inside, and stretch his hand outside and Shecht, he would be Chayav, since it does depend on the Shochet but rather on the animal.

Implied Question: Why does the Gemara not mention Nosar and Tamei (together with Pigul)?

Answer: The Gemara only mentions Pesulim that are connected with taking Kodshim outside the camp (i.e. Pigul of Chutz le'Makom), since that is what the Sugya is talking about.

Question: The question remains however, why the Gemara does not mention the P'sul of Yotzei itself (see Tosfos ha'Rosh)?

Question: Why, according to Rav Papa, do we need all the "ve'Hotzi" (that we mentioned above? Why can we not learn the three Machanos from Moshe (see Maharsha)?

Answer: Because otherwise we would learn from Shechutei Chutz (Kodshim from Kodshim), in which case we would only know two Machanos (Ibid.)