1)

(a)When the Tana says that there are two Shevu'os that are four (See Tos. Yom-Tov, he means - there are two Shevu'os that are written explicitly, and two that are added.

(b)The two that are written (in Vayikra) are - "O Nefesh ki Sishava Levatei bi'Sefasayim Lehara O Leheitiv" (in the future).

(c)An example of ...

1. ... "Lehara" is - 'I swear that I will not eat'.

2. ... "Leheitiv" - 'I swear that I will eat'.

(d)The two that are not written explicitly are - the equivalent cases in the past (I swear that I did not eat' and 'I swear that I did eat' [See Tos. Yom-Tov]).

2)

(a)The Mishnah says the same about Yedi'os ha'Tum'ah, Yetzi'os ha'Shabbos - and Mar'os Nega'im (See Tos. Yom-Tov).

(b)The two Yedi'os ha'Tum'ah that are written in Vayikra ("O Nefesh asher Tiga be'Chol Davar Tamei ... ve'Ne'elam mimenu ve'Hu Tamei" ]See Tos. Yom-Tov]) - where he forgot that he was Tamei ...

(c)... and eats Kodshim or enters the Beis-ha'Mikdash.

(d)The two cases that are not written explicitly are - where he forgot the prohibition of eating Kodesh or of entering the Beis-ha'Mikdash be'Tum'ah (See Tos. Yom-Tov).

3)

(a)We learn from the Pasuk in Vayakhel "Vayetzav Mosheh Vaya'aviru Kol ba'Machaneh ... " (which was said on Shabbos) that - Moshe told them to stop bringing materials for the Mishkan from the R'shus ha'Yachid to the R'shus ha'Rabim (Hotza'ah) ...

(b)... incorporating the case of a poor man standing in the street who places his hand inside the Chatzer and takes a basket containing bread from the hand of the owner and takes it out into the street, and the reverse case, where the owner standing in the Chatzer takes the basket of bread and places it into the hands of the poor man standing in the street.

(c)The two cases that we need to add are where someone carries from the R'shus ha'Rabim into the R'shus ha'Yachid (Hachnasah) ...

(d)... where the owner takes the empty basket from the hands of the poor man who is standing in the street and where the poor man himself transfers the basket from the street into the Chatzer and places it into the hands of the owner (See Tos. Yom-Tov).

4)

(a)The two cases of Mar'os Nega'im that are written in the Torah are - 'Se'eis' and 'Baheres'.

(b)The two cases that are not are - the Toldah of Se'eis and the Toldah of Baheres (both included in the word "Sapachas").

5)

(a)When the Tana discusses when the Yedi'yah took place, he is referring to - the case of 'Yedi'os ha'Tum'ah ... .

(b)He begins with Tum'ah and not Shevu'ah - because it is relatively short.

(c)Whereas 'Yetzi'os ha'Shabbos' and 'Mar'os Nega'im' - the Tana discusses in their respective Masechtos.

6)

(a)In a case of Yedi'os ha'Tum'ah where the Tamei person knew at the beginning and after sinning that he was Tamei (See Tos. Yom-Tov), but not whilst he actually sinned - he brings a Korban Oleh ve'Yored ...

(b)... the Korban Oleh - if he is rich, the Korban Yored - if he is poor.

(c)The ...

1. ... former - brings a Chatas Beheimah (See Tos. Yom-Tov) ...

2. ... latter - a Chatas ha'Of.

(d)A very poor man brings - a tenth of an Eifah of flour (which is the Minchas Chotei that is mentioned in a number of places).

7)

(a)If he knew at the beginning but not at the end, the Korban that atones for him is - the bull whose blood is brought inside on Yom Kipur (See Tos. Yom-Tov) ...

(b)... together with Yom-Kipur (See Tos. Yom-Tov) ...

(c)... until he finds out that he sinned, at which point, he is obligated to bring his personal Korban.

8)

(a)The 'Sa'ir ha'Na'aseh ba'Chutz' - the goat that is brought together with the Musaf on Yom Kipur, atones for Tum'ah where there is Yedi'ah at the end but not at the beginning.

(b)The implications of 'no Yedi'ah at the beginning' are that - he was totally unaware of the concept of Tum'ah (See Tos. Yom-Tov).

(c)We learn this ruling from the Sa'ir ha'Na'aseh bi'Fenim - the goat whose blood is brought into the Kodesh Kodshim together with that of the bull, from a Hekesh ("S'ir Echad Chatas Milevad Chatas ha'Kipurim" [Pinchas] See Tos. Yov-Tov]).

(d)We learn that the latter atones for Tum'ah where there is Yedi'ah at the beginning, from the Pasuk in Acharei-Mos "le'Chol Chatosam" - which implies that it atones for sins that could in principle, lead to a Chatas (which they will not do if there is no Yedi'ah at the beginning).

(e)The Hekesh now teaches us that - just as the Sa'ir ha'Na'aseh bi'Fenim atones for where there was a Yedi'ah of Tumah at the beginning (but not at the end), so too, does the Sa'ir ha'Na'aseh ba'Chutz atone for where was a Yedi'ah at the end (but not at the beginning).

9)

(a)The Sa'ir ha'Na'aseh ba'Chutz atones - together with Yom-Kipur.

(b)Even if he later discovers that he sinned , he will not be Chayav to bring a personal Korban (as he was in the earlier case).

10)

(a)One brings the Se'irei ha'Ragalim and the Se'irei Rosh Chodesh as part - of the Korban Musaf.

(b)According to Rebbi Yehudah, they both atone for - Tum'ah (See Tos. Yom-Tov) where there is no Yedi'ah, either at the beginning or at the end.

(c)He learns this from the words "le'Chatas la'Hashem" (in the Pasuk in Pinchas [in connection with Musaf Rosh Chodesh] "u'S'ir Izim Echad le'Chatas la'Hashem") - which implies that nobody other than Hash-m knows about the sin.

(d)And he learns the Yamim Tovim from Rosh Chodesh - from the 'Vav' in the word "u'Se'ir" (which appears in each of the Musafin), which is superfluous and which therefore teaches us that they all come to atone for the same sin as the Sa'ir of the Musaf.

11)

(a)According to Rebbi Shimon - only the Sa'ir of the Tom-Tov Musafin atones for where there is no Yedi'ah either at the beginning or at the end, but not the Sa'ir of Rosh Chodesh (See Tos. Yom-Tov) ...

(b)... and the Sa'ir Rosh Chodesh comes to atone for - a Tahor person who ate a Tamei Korban (See Tos. Yom-Tov).

(c)Rebbi Meir says that all of the above goats come to atone for Tum'as Mikdash ve'Kodo5tshav - incorporating where there is Yedi'ah only at the end but not at the beginning or whether there is no Yedi'ah at all and on a Tahor who ate a Tamei Korban ...

(d)... with the sole exception of the Sa'ir ha'Na'aseh bi'Fenim, which atones for where there is a Yedi'ah at the beginning but not at the end (See Tos. Yom-Tov).

(e)The point of different Korbanos atoning for the same sin - lies in the fact that each subsequent Korban atones for sins that were perpetrated after the previous one was brought.

12)

(a)After Rebbi Shimon repeated what each of the above Musafin (Rosh Chodesh, Yom-Tov and Yom Kipur) atones for, the Chachamim (See Tos. Yom-Tov) asked him whether one can atone for the other, by which they meant - whether one is permitted to sacrifice an animal that is designated for one of them for another Musaf ...

(b)... where for example, the goat that was designated for Yom Kipur got lost and was found again after they replaced it with another one; and they then want to bring it for the Musaf of Yom-Tov or of Rosh Chodesh.

(c)He answered ...

1. ... initially - that this was permitted, and ...

2. ... when they queried his ruling, bearing in mind that each one atones for a different aspect of Tum'ah - he answered that that did not matter, seeing as they all come to atone for Tum'as Mikdash ve'Kodashav.

(d)Rebbi Meir is the one who queried Rebbi Shimon's answer (See Tos. Yom-Tov).

13)

(a)Rebbi Shimon ben Yehudah agrees that, according to Rebbi Shimon, the Sa'ir Rosh Chodesh atones for a Tahor person who ate a Tamei Korban. He said that ...

1. ... the Se'irei ha'Regalim - atones for a Tahor person who ate a Tamei Korban as well as for Tum'as Mikdash ve'Kodoshav where there was neither Yedi'ah at the beginning nor at the end (See Tos. Yom-Tov).

2. ... the Sa'ir of Yom Kipur (ha'Na'aseh bi'Fenim) - atones for the previous two as well as for where there was no Yedi'ah at the beginning but there was at the end (See Tos. Yom-Tov).

(b)Here too, when the Chachamim asked him whether one can atone for the other, he replied in the affirmative. This time however, they pointed out that it is understandable how the Yom Kipur Sa'ir can atone for that of Rosh Chodesh, but how is the reverse possible, seeing as the Rosh Chodesh Sa'ir does not share the same Kaparah as that of Yom-Kipur?

(c)To which he gave the same reply as he did earlier - that it doesn't matter, seeing as they all come to atone for Tum'as Mikdash ve'Kodashav

14)

(a)In conjunction with Yom Kipur - the Sa'ir ha'Na'aseh bi'Fenim atones for Zadon Tum'as Mikdash ve'Kodoshav.

(b)The Sa'ir ha'Mishtale'ach - atones for all other sins, irrespective of whether they are Kalos or Chamuros, Z'donos or Shegagos ... .

(c)The Mishnah learns that the Sa'ir ha'Mishtale'ach atones even for Z'donos - from the word "u'mi'Pish'eihem" (in the Pasuk in Acharei-Mos, written in connection with it "u'mi'Pish'eihem le'Chol Chatosam").

15)

(a)'ha'Z'donos ve'ha'Shegagos' refers to ...

1. ... 'Kalos' - Mitzvos Asei and Lo Sa'aseh, and ...

2. ... 'Chamuros' - Chayvei K'risos and Misos Beis-Din.

(b)'Hoda ve'Lo Hoda' refers - to Shegagos (whether one is aware of the Safek or not).

(c)An example of 'Lo Hoda' is - where one ate Safek Cheilev without being aware of the Safek.

16)

(a)When the Tana Kama says 'Both Yisre'eilim, the Kohanim and the Kohen Mashu'ach', he means - that the Sa'ir ha'Mishtale'ach atones for all three equally with regard to all other sins (See Tos. Yom-Tov).

(b)According to him, the one difference between Yise'eilim and Kohanim - is in connection with Tum'as Mikdash ve'Kodoshav, in that the blood of the Par atones for the Kohanim (See Tos. Yom-Tov DH 'Mechaper al ha'Kohanim' & 'Ela she'Dam ha'Par'), and the Sa'ir ha'Penimi, for the Yisre'eilim.

(c)Rebbi Shimon maintains that the blood of the Par atones for Tum'as Mikdash ve'Kodoshav, whereas the Viduy over the Par atones for the Kohanim vis-a-vis all other sins (lust like the Viduy over the Sa'ir ha'Mishtale'ach atones for the Yisre'eilim (See Tos. Yom-Tov).

(d)Consequently, according to him - the Kohanim have no share in the Sa'ir ha'Mishtale'ach.