1)

(a)The Beraisa, cited by Rami bar Shmuel, learns from the Pasuk in Beha'aloscha "u've'Yom Simchaschem ... u've'Roshei Chodsheichem" - that according to Abaye, the Beraisa learns from "u've'Yom Simchaschem ... u've'Roshei Chodsheichem" - that the Teki'os on every Rosh Chodesh should be the same (i.e. always the same single set, and never two).

(b)We prove from this Beraisa - that Rav Acha bar Chanina (who holds that the Leviyim sing the specific Shi'ur of each Musaf that is brought on any specific day) is wrong.

(c)The Tana learns its ruling from ...

1. ... the word "Chodsheichem", according to Abaye - implying that all the months are equal.

2. ... the plural form of "u've'Roshei", coupled with the fact that "Chodsheichem" is written without a 'Yud' - implying one month with two heads of the month (i.e. the first of Tishrei), yet the Torah refers to it in the singular regarding the Teki'os.

2)

(a)Another Beraisa lists the Shir shel Yom that was sung on each day of Chol ha'Mo'ed Sukos. They sung ...

1. ... "Havu la'Hashem Bnei Eilim" (Kapitel 29) on the first day - because "Kavod va'Oz" hints at the Simchah of the Beis Hasho'evah", and "Kol Hash-m al ha'Mayim" at the ceremony itself.

2. ... "v'la'Rasha Amar Elokim, Mah Lecha l'Saper Chukai" on the second day - as a warning about the futility of coming to the house of Hash-m to celebrate without having first done Teshuvah.

(b)In the latter Kapitel, the Pasuk "Zevach l'Elokim Todah, v'Shalem l'Elokim Nedarecha" - serves as a reminder that, since they are already in the Beis Hamikdash, they should not forget to bring the Nedarim and Nedavos that they promised to bring during the year.

(c)The Leviyim sang ...

1. ... "Mi Yakum Li im Mereyim" (the second half of Kapitel 94) on the third day - to demonstrate the greatness of the people in the second Beis Hamikdash, who, in spite of their subjugation to the kings of Persia, Medes, Greece and Rome (whom David ha'Melech refers to as 'Mereyim), they nevertheless came to rejoice with the Simchah of their King, Hash-m in His house.

2. ... "Binu Bo'arim ba'Am" (the first half of Kapitel 94) on the fourth day - to remind them that now was the season of Matnos Aniyim, and that they should not be lax in this Mitzvah, thinking that nobody knows anyway, because Hash-m knows everything.

(d)They inverted the two halves of the Kapitel - because the first half hints at the Mitzvos of Matnos Aniyim (as we just explained), and the season of Matnos Aniyim falls due only after Sukos. Consequently, it made more sense to sing that section closer to the end of Yom-Tov.

3)

(a)They sang ...

1. ... "Hasirosi mi'Sevel Shichmo" on the fifth day - because, besides "ba'Tzarah Karasa va'Achaltzeka", a promise that if we behave as we should, Hash-m will deliver us from all troubles, it hints there, at the water for which we pray on Sukos (in the Pasuk "Evchancha al Mei Merivah"), to assure us that if we stand up to Hash-m's tests, He will answer our prayers and provide us with water.

2. ... "Yimotu Kol Mosdei Aretz" on the sixth day - because, as we have already explained, the season of Matnos Aniyim is imminent, and it is from the Pasuk in this chapter "Ani va'Rash Hatzdiku" that we derive the obligation to give the poor the benefit of the doubt in all areas of Matnos Aniyim.

(b)The subsequent Pasuk "ba'Chasheichah Yis'halachu" - warns that those who are foolish and fail to do this are Chayav Misah b'Yedei Shamayim.

(c)In the earlier Kapitel, the avalanche of Berachos with which it concludes - is what usually accompanies a good rain-season.

(d)The Mishnah in Pirkei Avos states that - on every Motzei ha'Chag, there is an increase in people who die as a result of pestilence, because they stole Matnos Aniyim from the poor.

4)

(a)Rav Safra's Siman 'H.u.m.be.h.i' - follows the pattern that we just explained, where we postpone "Binu" (the first half of Kapitel 94) to the fourth day (after they have sung the second half of the Kapitel); whereas that of Rav Papa 'H.u.m.ha.b.i' - postpones "Binu" still further (to the fifth day).

(b)The significance of the Siman 'Amvuha d'Safra' (meaning groups of people walking in the alleyway where the children's Rebbe lives) - is to help us to remember that it is Rav Safra, who gives the Siman 'H.u.m.be.h.i'.

(c)If Shabbos fell on one of these days - it is the last Shir, that of "Yimotu", that is omitted.

(d)We prove from this Beraisa too - that on a day when two Musafin were brought, the Leviyim sing only one Shir, and not two (another disproof against Rav Acha bar Chanina.

5)

(a)Having conclusively proved Rav Acha bar Chanina wrong, we now have to explain his proof from the Pasuk and from the Beraisa (which says that the more Musafin that are brought, the more one adds to the Shir).

1. Ravina explains this to mean 'Ma'arichin bi'Tekios' - that they extended the length of the Tekios for each Musaf.

2. Rav Acha (quoted by the Rabanan of Caesaria) explains it to mean 'Marbin b'Tok'in' - that they added trumpeters according to the number of Musafin.

6)

(a)The Gemara queries the order of Leining on Chol ha'Mo'ed Sukos in Chutz la'Aretz, where the second day is a Safek - nevertheless, it is not possible to read on the second day "u'va'Yom ha'Sheni" (implying that it is Chol ha'Mo'ed), because it would be degrading for Yom-Tov to call it Chol ha'Mo'ed. Consequently - the problem begins only on the third day (i.e. the first day of Chol-ha'Mo'ed.

(b)Abaye maintains that it is the second day that is omitted - meaning that on the first day of Chol ha'Mo'ed, one Leins "u'va'Yom ha'Shelishi" and so on, in which case, "u'va'Yom ha'Sheni" is not Leined at all (whereas "u'va'Yom ha'Shelishi" is).

(c)Rava rules that - on the first day of Chol ha'Mo'ed, we Lein "u'va'Yom ha'Sheni". Consequently, on the seventh day, we will Lein "u'va'Yom ha'Shishi", and it is "u'va'Yom ha'Shevi'i" (which one may not mention on Shemini Atzeres, because it is a degradation of Yom-Tov [as we explained above]) that is omitted.

(d)We prove Rava's opinion from the Beraisa of the Shir that they sang on Chol ha'Mo'ed - where we saw that, when Shabbos fell on Chol ha'Mo'ed, it was "Yimotu" (the last Shir) which was omitted, and not whichever one Shabbos replaced.

(e)Ameimar instituted in Neherda'a - that on each day Chol ha'Mo'ed they would say in the Amidah the Musaf of that day, as well as that of the following day (S'feika d'Yoma'), in case that day is really Yom-Tov.

7)

(a)The Mishnah now discusses how the groups of Kohanim divided the Korbanos throughout Yom-Tov. All twenty-four groups of Kohanim served in the Beis Hamikdash throughout Yom-Tov.

(b)They all participated in all the Avodos that were performed on account of Yom-Tov.

8)

(a)On the first day of Sukos, after the first sixteen groups had brought the thirteen bulls, the two rams and the goat - six of the eight remaining groups brought two lambs each, and the remaining two, one each.

(b)On the second day, after the first fifteen groups had distributed the twelve bulls, the two rams and the goat - of the nine remaining groups, five brought two lambs each, and the remaining four, one.

(c)On the seventh day of Sukos - there were seven bulls, two rams, one goat and fourteen lambs, twenty-four animals all in all one animal per group.

9)

(a)On Shemini Atzeres - they brought one bull, one ram and seven lambs.

(b)They determined who brought which animals then - by making a new Payis.

(c)All the groups vied with each other to bring - the bulls, because they were the biggest animals (and all the Kohanim wanted to do as much as possible in the service of Hash-m).

(d)Almost all the groups merited to bring a bull three times round during Sukos. In fact - only two groups brought it only twice.

10)

(a)According to Rebbi, all twenty-four groups participated in the Payis as to who should bring the bull on Shemini Atzeres; whereas according to the Rabanan - it was one of the two groups that only brought the bulls twice during Sukos that brought it.

(b)We initially think that the author of our Mishnah cannot be the Rabanan - because we assume that the Payis on Shemini Atzeres incorporates all twenty-four groups.

(c)We counter that supposition however - by reminding ourselves that the two remaining groups require a Payis, and nobody says there a Payis had to comprise all twenty-four groups.

(d)Another Beraisa states that all the groups brought three bulls during Sukos, except for two, that only brought two ('ve'Ein Meshalshos'). The author might be Rebbi, in which case, the Tana is implying that nobody received a third turn, but that they all participated in the new Payis on Shemini Atzeres. If the author is the Rabanan ...

1. ... 've'Ein Meshalshos' means - that they did not

2. ... the Tana coming to teach us - that they brought the bulls in rotation (i.e. no group that brought the bulls one day, would bring them the next).

11)

(a)The seventy bulls on Sukos represent - the seventy nations of the world (for which the bulls atone), and the one bull on Shemini Atzeres - Klal Yisrael.

(b)Rebbi Elazar illustrates this with a parable - to a king, who asked his servants to prepare a big banquet. As the banquet was drawing to a close, he asked his son to prepare for him a small banquet, in order to enjoy the pleasure of his company. Note: The Medrash adds that the purpose of the diminishing bulls is to demonstrate that the nations of the world will diminish, until ultimately, it is only Yisrael that remains (see Agados Maharsha).

(c)Rebbi Yochanan describes the stupidity of the Nochrim - who in destroying the Beis Hamikdash, cut their own nose to spite their face, since as long as it stood, it atoned for them, too (as we just learned).

12)

(a)Our Mishnah lists - three times a year, when all the groups of Kohanim received an equal portion in the Emurim of the Korbanos, and of the Lechem ha'Panim - on Pesach, Shavu'os and Sukos (since that is when they were all obligated to serve in the Beis Hamikdash).

(b)When Shavu'os fell on Shabbos, they would say to each Kohen 'Here is Matzah, here is Chametz' - with reference to the Lechem ha'Panim (which was Matzah), and the Shtei ha'Lechem (which was Chametz).

(c)They did this - to make it clear to each Kohen that he was receiving a piece of each 'Korban', since it is forbidden for a Kohen to exchange part of one Korban for another.

(d)The regular group of Kohanim whose week of duty fell due on Yom-Tov - merited all the regular Avodos that were not connected with Yom-Tov.

13)

(a)We just learned that all the groups shared the Emurei ha'Regalim equally. The problem with this is - that 'Emurei ha'Regalim' generally refers to the various fat-pieces that go on the Mizbe'ach to be burned.

(b)Rav Chisda therefore interprets 'Emurei ha'Regalim' in this context as - the distribution of the Korbanos that were said to be brought on Yom-Tov.

(c)The Beraisa learns from the Pasuk in Shoftim ...

1. ... "u'Va b'Chol Avas Nafsho" - that there are occasions when Kohanim are permitted to serve, even when it is not the turn of their group to serve.

2. ... "me'Achad She'arecha" - that the previous Halachah is confined to those occasions when all Yisrael come into one gate (i.e. one town, Yerushalayim), and that is on Yom-Tov.

(d)We learn the Din of Kehunah from there, in spite of the fact that the Torah specifically writes "v'Chi Yavo ha'Levi" - because this is one of the twenty-four places in Tanach where Kohanim are referred to a 'Leviyim'.

14)

(a)Another Beraisa learns from the Pasuk in Shoftim ...

1. ... "la'Kohen ha'Makriv Osah, Lo Sih'yeh" - that any Kohen who is eligible to bring a Korban on the Mizbe'ach, receives a portion of that Korban when it is distributed (e.g. the goat of a Chatas, or the chest and the right calf of a Shelamim).

2. ... "Cheilek k'Cheilek Yocheilu" - to teach us that any Kohen from any group (who is eligible to perform the Avodah) receives a portion of the Lechem ha'Panim on Yom-Tov (since it is written immediately after the Pasuk "u'Va b'Chol Avas Nafsho", which we just established on Yom-Tov).

(b)We cannot learn this from the previous Pasuk - since no Avodah is performed with the Lechem ha'Panim (seeing as they were baked the week before).

(c)And we learn from the Pasuk there "Levad Mimkarav al ha'Avos" - that during the remainder of the year, when the Avos (David and Shmuel) organized that the groups sold to each other their rights in the other weeks that were not theirs against the weeks that were, "Chelek k'Chelek Yocheilun" did not apply (but only the Kohanim whose turn it was to serve would receive a portion in the Lechem ha'Panim).