Question: Why did the Kohen Gadol need to announce that there is more, i.e. that what he was about to read by heart is contained in the Sefer Torah?

Answer: To avoid impugning the Sefer (leaving the impression that the Sefer was missing the Parshah).

Question: Why did he read it by heart, rather than roll to it?

Answer: To avoid burdening the Tzibur with the delay.

Question: Then they should bring another Sefer!?

Answer: We are afraid people will think the first Sefer is Pasul.

Alternate Answer: To avoid an unnecessary B'rachah (which would be needed over a new Sefer).

Question: But we see that we regularly bring out multiple Sefarim without concern for impugning the first!?

Answer: That is when a different person reads from each one, not when he reads from one and then switches to the other.

The B'rachah Al ha'Torah is as we say at public readings of the Torah ('Asher Nasan Lanu Toras Emes... ').

Al ha'Avodah, Hoda'ah, Mechilas Avon are as we have them in our Nusach ha'Tefilah.

Mikdash, Kohanim, and Yisrael are the subject of separate Berachos.

The Nusach includes Rinah, Techinah and Bakashah, concluding with 'Shomea Tefilah'.

Subsequent to the Tefilah of the Kohen Gadol, each person who had previously brought a Sefer Torah to the Azarah read from it to display its beauty.

Question: It is obvious that he can only attend one!?

Answer: We might have thought that the principle of 'Ein Ma'avirin Al ha'Mitzvos' would prevent even a bystander from moving from one to the other.

Question: What Mitzvah are we speaking of?

Answer: Of honoring Hash-m be'Rov Am.

If the Kohen Gadol read from the Torah in the Bigdei Lavan then:

He did Kidush Yadayim ve'Raglayim and undressed.

He immersed, emerged, dried off and was brought, and donned, Bigdei Zahav, and did Kidush thereafter.

(If he read in private garments, he would have done Kidush before removing the Bigdei Lavan, prior to Keri'as ha'Torah.)

(R. Eliezer): He went out and offered his Ayil, and the people's Ayil before the seven Kevasim of Musaf.

(R. Akiva): The seven Kevasim for Musaf were offered together with the morning Tamid, and the Par (Olah), and the Sa'ir (done outside) were offered together with the afternoon Tamid.

He did Kidush, undressed, immersed, donned Bigdei Lavan and did Kidush.

He went into the Kodesh ha'Kodoshim to remove the Kaf and Machtah.

He went through the procedure again to change to Bigdei Zahav and offered the afternoon Ketores, and to arrange the Neiros.

He did Kidush, removed the Bigdei Zahav, put on his own clothes and was escorted to his home where he hosted a Seudah, having emerged peacefully from the Avodah.

Question: The Par (Olah) in R. Akiva's teaching is to be read as attached to the first clause (and is brought with the morning Tamid) or to the second clause (and is associated with the afternoon Tamid).

Additional Question: When was the Par (Olah) done according to R. Eliezer?

Additional Question: When were the Eimurei Chatas brought?

Answer (Rava): You will find one order listed according to R. Eliezer (in a Beraisa from Bei Shmuel) and one according to R. Akiva (in the Tosefta).

The Tana d'bei Shmuel teaches that, according to R. Eliezer, the Eimurei Chatas were right after the Ailim, and the Par le'Olah, seven Kavasim and Sa'ir were all associated with the afternoon Tamid.

The Tosefta teaches that, according to R. Akiva, the Par le'Olah is connected to the seven Kevasim, and with the morning Tamid (as a rule derived from "Mil'vad... ").

Next is the Avodas ha'Yom (Hagralah, Chata'os Penimiyos) then (after the Par and Sa'ir within) bring the outer Sa'ir.

In spite of its being part of the Musaf, the outer Sa'ir is associated with the morning Tamid.

This is drawn from the Pasuk "u'Se'ir Izim Echad Chatas - Mil'vad Chatas ha'Kipurim".

Next are the Ailim, then the Eimurei Chatas and then the afternoon Tamid.

Question: What is the rationale of R. Eliezer (for associating the Musafim with the afternoon Tamid, unlike the other Regalim when the Musafim are associated with the morning Tamid)?

Answer: First do the Avodos listed in 'Vayikra' (Par and Sa'ir Penimi'im), and then the Avodos listed in 'Bamidbar' (Musaf).

Question: What is the rationale of R. Akiva?

Answer: As taught, "Mil'vad Olas ha'Boker... " implying that the Musafim come together with the morning Tamid (as well by Yom Kipur).

Question: What will R. Eliezer do with "Mil'vad Chatas ha'Kipurim" (which R. Akiva used to put the outer Sa'ir before the Ailim)?

Answer: To teach that they both (Sa'ir ha'Penimi and Chitzon) atone for the same things.

(R. Yehudah, citing R. Akiva): One of the seven Kevasim is brought with the morning Tamid, and the other six with the afternoon Tamid.

(R. Elazar b. R. Shimon citing R. Akiva): Six with Shachar, one with Bein ha'Arbayim.

Question: What is the rationale of these two renditions of R. Akiva (splitting up the Kevasim)?

Answer: It is a resolution of two, seemingly contradictory Pesukim.

Question: What, then, is the basis of their dispute?

Answer: R. Yehudah holds to do the minimum Kevasim before the Avodas ha'Yom in order not to tire out the Kohen Gadol;

R. Elazar holds to do as many as possible lest he neglect to do them later, and the Kohan Gadol is Zariz and not likely to get weak.

Both R. Eliezer and R. Akiva agree that only one Ayil is brought for the Tzibur, like the opinion of Rebbi.

Rebbi had taught that the Ayil mentioned in Acharei Mos is the same one mentioned in Pinchas.

R. Elazar b. R. Shimon holds that there are two.

Question: What is the rationale of Rebbi?

Answer: The extra word "Echad".

Question: How will R. Elazar b. R. Shimon learn "Echad"?

Answer: "Echad" means the finest (Meyuchad) of his flock.

Question: How will Rebbi learn the requirement of Meyuchad?

Answer: From "Mivchar Nedarecha (Nidreichem)".

Question: How will R. Elazar b. R. Shimon relate to these two references to Meyuchad?

Answer: One is for Korbanos Chovah and one for Nedavos (and each reference is needed- Rashi).