1)

(a)Rebbi Chama b'Rebbi Chanina makes a number of Derashos. He learns from the 'Gezeirah-Shavah' "ve'Lo Yada Ish es Kevuraso" and "ve'Zos ha'Berachah Asher Beirach Moshe Ish ha'Elokim es Bnei Yisrael" - that even Moshe does not know the location of his own grave.

(b)The reason he gives for Moshe being buried beside the idol Ba'al Pe'or is - in order to atone for Yisrael's sin of Ba'al Pe'or (with the daughters of Mo'av, Yisrael's last major sin before his death).

(c)And he interprets the Pasuk "Acharei Hash-m Elokeichem Teilechu" - to mean that one should go in Hash-m's ways (regarding Mitzvos between man and man [to be gracious, merciful and kind, just like He is]).

(d)This Pasuk cannot be understood literally - because the Pasuk in Va'eschanan describes Hash-m as a consuming fire.

2)

(a)Hash-m ...

1. ... clothed the naked - when he clothed Adam and Chavah after they had sinned.

2. ... visited the sick - after Avraham Avinu's Bris (at the beginning of Parshas Va'yeira).

3. ... comforted the mourners - when he came to visit Yitzchak after Avraham's death (in Chayei-Sarah).

4. ... burying the dead - when he buried Moshe Rabeinu (as we explained on the previous Amud).

(b)Rav and Shmuel argue over the Pasuk (in connection with the clothes that Hash-m made for Adam and Chavah) "Kosnos Or". According to one of them, it means 'something made from skin' - namely, wool, which is shorn from the skin of a sheep.

(c)According to the other one, it means - something from which a person's skin benefits (because it is usually worn close to the skin), namely linen.

(d)When Rebbi Simlai Darshened that the Torah begins and ends with Chesed - he meant that it begins with His clothing Adam and Chavah and ends with His burying Moshe (which we have just discussed).

3)

(a)Moshe was eager to enter Eretz Yisrael (not in order to taste its luscious fruits but) - to observe the many Mitzvos that only apply there.

(b)Hash-m's reply is explained by Yeshayah. Having said "Lachein Achalek Lo be'Rabim", He nevertheless needed to add "ve'es Atzumim Yechalek Shalal" - to make it clear that Moshe would receive reward on a par with Avraham, Yitzchak and Yakov (who were spiritually mighty).

(c)When Yeshayah said ...

1. ... "Tachas Asher He'erah Nafsho La'mus" - he was referring to Moshe's willingness to die to save Klal Yisrael (when he said "ve'Im Ayin, Mecheini Na mi'Sifrecha") following the sin of the Golden Calf.

2. ... "ve'es Posh'im Nimneh" - that he, like the generation that left Egypt, was unable to enter Yisrael.

(d)"ve'Hu Chet Rabim Nasa" refers to his success in obtaining pardon for the sin of the Golden Calf. Since "Yafgi'a" is a Lashon of prayer, "u'le'Posh'im Yifgi'a" means - that he prayed on behalf of the sinners in Yisrael.

4)

(a)The Mishnah discusses the Minchah, which the Sotah's husband brings on her behalf - in a wickerwork basket.

(b)He gives it to her to hold - to wear her down in order to make her confess her guilt (in the event that she is).

(c)According to Aba Chanin in the name of Rebbi Eliezer in a Beraisa, the reason for making the Sotah hold the Minchah to tire her and make her admit, is due to Hash-m's pity on her, to prevent the water from 'examining' her. And he extrapolates from there - that if Hash-m has pity on a sinner, how much more so on those who perform His will.

(d)He declines to learn that the reason is to prevent the Name of Hash-m from being blotted out unnecessarily (like the Tana of our Mishnah) - because in his opinion, the Sotah drinks the water before bringing her Minchah (in which case, the Name of Hash-m has already been blotted out)?

5)

(a)Most other Menachos are placed in a Kli Shareis where they remain until they are sacrificed; they require oil and frankincense and they consist of wheat flour. Besides the fact that the Sotah's Minchah is placed in a wickerwork basket - the Sotah's Minchah does not require oil and frankincense and it consists of barley flour.

(b)The other exceptional Minchah is the Minchas ha'Omer, which consists of barley. The Minchas Sotah differs from it - inasmuch as it is not sifted; whereas the Minchas ha'Omer is (and is therefore described as "Geres" [which is to barley as 'So'les' is to wheat]).

(c)The Minchas ha'Omer must be sifted thirteen times.

(d)According to Raban Gamliel, the Minchas Sotah consists of barley - because, since the Sotah behaved like an animal, her Korban too, consists of animal food.

6)

(a)The Beraisa describes the procedure of how the Minchah was prepared. The owner brings it from his house to the Beis ha'Mikdash - in a silver or golden basket.

(b)Before adding oil and frankincense and giving it to the Kohen - he sanctifies it by placing it in a Kli Shareis (this will be explained later).

(c)After carrying it to the south-western corner of the Mizbe'ach, the Kohen ...

1. ... removes all the frankincense to one side.

2. ... performs the Mitzvah of Kemitzah (take a fistful from the section that contains the most oil) - and place the Kometz into another Kli Shareis.

(d)Finally - he places the Kometz into another Kli Shareis to sanctify it, replace the frankincense, salt it and place it on the Mizbe'ach.

7)

(a)Rav Papa reconciles the Tana of our Mishnah (who says that all Menachos were placed in a Kli Shareis from beginning to end) with the Tana of this Beraisa (who specifically writes that the owner brings his Minchah in a [private] silver or golden basket before placing it into a Kli Shareis) - by establishing the former by a vessel that is not necessarily itself a Kli Shareis, but that is fit to be one.

(b)We suggest that the author of our Mishnah must then be Rebbi - who validates wooden vessels to serve as Klei Shareis, and not Rebbi Yosi b'Rebbi Yehudah - who declares them invalid.

(c)We nevertheless reconcile our Mishnah with Rebbi Yosi b'Rebbi Yehudah - whose concession does not extend to cheap wickerwork baskets ...

(d)... which even he will agree, are not eligible to serve as Klei Shareis, as the Pasuk writes "Hakriveihu Na le'Pechasecha" ('Since you would not have the audacity to offer it to a human king, don't bring it to Hash-m either').

8)

(a)'Nosnah li'Kli Shareis u'Mekadshah bi'Kli Shareis' implies that he places the Minchah into a Kli Shareis in order to make it Hekdesh. We amend the Beraisa to read 'Nosnah li'Kli Shareis Le'kadshah bi'Kli Shareis' - because otherwise, we would have a proof from our Mishnah that a Kli Shareis only sanctifies its contents if the owner specificly intents it to (and it is clear from other places in Shas, that this is a Machlokes Amora'im which does not have a source in a Mishnah).

(b)The Minchah requires sanctification in a Kli Shareis, despite the fact that the owner already sanctified it before bringing it to the Beis ha'Mikdash - because that sanctification was 'Kedushas Peh' (which only has the status of Kedushas Damim. A Kli Shareis, on the other hand, gives it the status of 'Kedushas ha'Guf' (an intrinsic Kedushah).

(c)The ramifications of 'Kedushas ha'Guf' (as opposed to 'Kedushas Damim') are - that it becomes Pasul through contact with a Tevul-Yom, through being Yotzei (leaving its permitted confines) and through Linah (staying overnight off the Mizbe'ach), and is irredeemable should it become Tamei.

9)

(a)The Torah writes "ve'Zos Toras ha'Minchah Hakreiv Osah Bnei Aharon Lifnei Hash-m ...

1. ... "Lifnei Hash-m - (on the west side of the Mizbe'ach [directly in front of the Heichal]) ...

2. ... "el Pnei ha'Mizbe'ach" - (on the south side of the Mizei'ach [where the ramp was situated]).

(b)To reconcile these two seemingly contradictory statements ...

1. ... the Tana of our Mishnah (as well as the Tana Kama of the Beraisa) explains - that he actually brought the Minchah to the south-western tip of the Keren (the block on the corner) of the Mizbe'ach.

2. ... Rebbi Elazar explains - that he brought it to the south side of the south-western Keren.

(c)Rebbi Elazar declines to concede that one has a choice to bring the Minchah either to the western side or to the southern side of the Mizbe'ach - because by bringing it to the southern side, he satisfies both Pesukim (as we shall now see), whereas by bringing it to either one, he does not.

(d)To explain how he permits taking the Minchah to the southern side, Rav Ashi equates him with Rebbi Yosi ha'Gelili, who says in Zevachim - that the entire Mizbe'ach was on the north of the Azarah, in which case, the south-western Keren was literally in front of the Heichal.

10)

(a)According to Rav Ashi, the Tana Kama of the Beraisa adds 've'Dayo' to the phrase 'u'Magishah be'Keren Ma'aravis Deromis ... ' - because we might otherwise have thought that he needs to bring the Minchah itself (without the Kli Shareis) to the south-western tip of the Mizbe'ach.

(b)We learn from the Pasuk "Ve'hikrivah el ha'Kohen ... ve'Higishah el ha'Mizbe'ach" - that just as the owner brings the Minchah to the Kohen in a Kli Shareis, so too, does the Kohen bring it to the Mizbe'ach in a Kli Shareis.

(c)He initially moves the frankincense to one side before taking the Kemitzah - because if any frankincense (or salt) enters his fist together with the flour, it will be a Chatzitzah (an interruption), and will invalidate the Kemitzah.

(d)We learn from the Pasuk "mi'Saltah u'mi'Shamnah, mi'Girsah u'mi'Shamnah" - that the Kohen has to take the Kemitzah from the part of the Minchah which contains the most oil.

11)

(a)The Tana requires placing the Minchah into a second Kli Shareis. We have a precedent for this - by the Shechitah of Korbanos, where the knife (which was considered a Kli Shareis) sanctified the blood, yet the Kohen had to receive the blood in another Kli Shareis.

(b)We know that the Levonah needs to be burned on the Mizbe'ach together with the Minchah - from the Pasuk in Tzav, which says so specifically.

(c)The problem with the Beraisa's statement 'u'Ma'aleihu u'Maktiro bi'Kli Shareis' - is that it is not correct to say that the Kli Shareis is burned.

(d)We therefore amend the statement to read 'Ma'aleihu bi'Kli Shareis Le'haktiro'.