(a)Rebbi Elazar quotes Bar Kapara, who, in turn, quotes Rebbi Meir as saying: 'Any limbs left over at the end of the day, would be burned on a separate Ma'arachah (even on Shabbos)'. What does the Gemara ask on this?
(b)We answer that Rebbi Elazar is talking about Pesulin. Which kind of Pesulin?
(c)How does Rav Avin qualify that?
(d)The second Lashon qualifies it even further. What does the second Lashon hold?
1)
(a)Rebbi Elazar quotes Bar Kapara, who, in turn, quotes Rebbi Meir as saying: 'Any limbs that were left over at the end of the day, they would burn on a separate Ma'arachah (even on Shabbos)'. But have we not already learned in our Mishnah that this is the opinion of Rebbi Meir ('be'Chol Yom Hayu Sham Arba Ma'arachos') - so what is Rebbi Elazar's Chidush?
(b)We answer that Rebbi Elazar is talking about Pesulin - i.e. those Pesulin which fall under the category of 'Pesulan ba'Kodesh' and which, once taken up on to the Mizbe'ach, remain there.
(c)Rav Avin restricts that to when the fire has already begun to devour them (because that is when they are called 'Lachmo shel Mizbe'ach'). Otherwise, one does not move them on to their own Ma'arachah.
(d)In the second Lashon (according to Rebbi Meir), even the limbs of a Kasher Korban are moved on to their special Ma'arachah only if the fire has already begun to devour them, but not otherwise.
2)
(a)Rebbi Elazar concluded 'va'Afilu b'Shabbos'. Seeing as Rebbi Meir already said in our Mishnah, that on Yom Kipur there were five Ma'arachos (instead of four), what is his Chidush?
(b)On what grounds did Rava strongly disagree with Rebbi Elazar in this last point?
(c)Rav Huna disagrees with both Rebbi Elazar and with Rava. What distinction does he make between the beginning of the week and the end?
2)
(a)Rebbi Elazar concluded 'va'Afilu b'Shabbos'. Otherwise, we would have thought that, when Rebbi Meir said in our Mishnah that on Yom Kipur there were five Ma'arachos (instead of four) he was speaking strictly in a case when Yom Kipur fell after Shabbos - because 'Chelvei Shabbos Kerevin b'Yom ha'Kipurim (since Kedushah of Shabbos is greater than that of Yom Kipur), but not if it fell during the week.
(b)Rava strongly disagrees with Rebbi Elazar in this last point - the Mishnah emphatically writes 'be'Chol Yom', so how can we possibly restrict the Mishnah to Yom Kipur which fell after Shabbos.
(c)Rav Huna disagrees with both Rebbi Elazar and with Rava. According to him - it is only the limbs of the Korban Tamid of Shabbos (e.g. ) that are burned on the Mizbe'ach on Shabbos, but not limbs that remained from Friday's Korban.
3)
(a)Rabah interprets Rav Huna's statement as we just explained (with regard to Shabbos - though Tum'ah, it will override). But according to Rav Chisda, Rav Huna is referring to Tum'ah, and not to Shabbos. What does 'Tamid, Techilaso Docheh, Sofo Eino Docheh' then mean, according to him?
(b)What Kashya does Abaye ask both on Rabah and on Rav Chisda from the Pasuk in Tzav "b'Mo'ado"?
(c)How does Rabah answer Abaye's Kashya on himself? Why should burning the limbs and fat-pieces over-ride Tum'ah, but not Shabbos?
(d)And how does Rabah answer the Kashya on Rav Chisda? Why should burning the limbs and fat-pieces over-ride Shabbos, but not Tum'ah?
3)
(a)According to Rav Chisda, in whose opinion Rav Huna refers to Tum'ah - 'Tamid, Techilaso Docheh, Sofo Eino Docheh' means that the Tamid is brought b'Tum'ah (i.e. the Zerikas ha'Dam), but not burned b'Tum'ah.
(b)Abaye asks both on Rabah and on Rav Chisda from the Pasuk in Tzav "b'Mo'ado" - If b'Mo'ado teaches us that the Tamid overrides the one (Shabbos according to Rav Chisda and Tum'ah according to Rabah) then why should it not override the other?
(c)Rabah replies that according to him, burning the limbs and fat-pieces of Friday's Korban over-rides Tum'ah - since the Shechitah and the Zerikas ha'Dam does; on the other hand, burning the limbs does not override Shabbos - since the Shechitah and the Zerikas ha'Dam don't either (due to the fact that the blood of Friday afternoon's Korban becomes Pasul with sunset - the advent of Shabbos).
(d)And to answer the Kashya on Rav Chisda - Rabah explains that the Isur of Shabbos vis-a-vis burning the limbs of a Korban Tzibur on Shabbos is 'Dechuyah' (pushed away reluctantly), since the Shechitah and the Zerikas ha'Dam of the Korban Tzibur is 'Hutrah' (absolutely permitted); Tum'ah, on the other hand, which is only ' 'Dechuyah' to begin with, only the crucial part of the Avodah overrides Tum'ah (i.e. the Shechitah and the Zerikah), but not the burning of the limbs and fat-pieces.
46b----------------------------------------46b
4)
(a)Which Lav does one transgress for extinguishing the fire on the Mizbe'ach?
(b)According to Abaye, one is also Chayav (Malkus) for extinguishing the fire on the shovel-full of coals - for the Ketores on Yom Kipur or for the Menorah. What does Rava say?
(c)At which stage will Rava agree that one is Chayav?
4)
(a)Someone who extinguishes the fire on the Mizbe'ach transgresses the Lav of "Lo Sichbeh".
(b)According to Abaye, one is also Chayav (Malkus) if one extinguishes the fire on the shovel-full of coals - for the Ketores on Yom Kipur or for the Menorah, because, when all's said and done, it is fire of the Mizbe'ach. But Rava maintains that, since the coal has been removed from the Mizbe'ach, this is no longer true.
(c)Rava will agree that one is Chayav for extinguishing the coals whilst they are still on top of the Mizbe'ach.
5)
(a)How does the second Lashon explain the Machlokes between Abaye and Rava?
(b)Rav Nachman quoting Rabah bar Avuha, renders one Chayav for extinguishing a coal that a Kohen took down from the Mizbe'ach. Could Rava in the first Lashon, and both Abaye and Rava in the second, agree with this?
5)
(a)According to the second Lashon, even Abaye will agree that someone who extinguishes coals at the foot of the Mizbe'ach is Patur - it is only if he extinguishes them on top of the Mizbe'ach, after they have been removed from the Ma'arachah, that he still considers them to be 'fire of the Mizbe'ach'.
(b)Rav Nachman quoting Rabah bar Avuha, renders one Chayav for extinguishing a coal that a Kohen took down from the Mizbe'ach. Rava in the first Lashon, and both Abaye and Rava in the second, will agree with this - they only say Patur, when the coal was taken down specifically for the purpose of one of the above-mentioned Mitzvos (i.e. for the Ketores on Yom Kipur or for the Menorah), because then, they are no longer called 'fire of the Mizbe'ach' (but not if they were taken down for no good reason).
