(a)Our Mishnah rules K'lei ha'Lach Mekadshin es ha'Lach; Midos ha'Yavesh Mekadshos es ha'Yavesh. What do the K'lei ha'Lach comprise? What are they used for?
(b)How many Midos ha'Yavesh are there? What are they used for?
(c)Why does the Tana refer to them as Midos ha'Yavesh, and not K'lei ha'Yavesh?
(d)What does the Tana say about sanctifying dry Kodshim in K'lei ha'Lach, and vice-versa?
1)
(a)Our Mishnah rules K'lei ha'Lach Mekadshin es ha'Lach; Midos ha'Yavesh Mekadshos es ha'Yavesh. The K'lei ha'Lach comprise - dishes and bowls that are used for the blood, the wine and the oil.
(b)There are two Midos ha'Yavesh - an Isaron (to measure the flour for the Menachos) and a half Isaron (to divide the Isaron of the Chavitei Kohen Gadol into two, half to be brought in the morning and half, in the afternoon [see Tosfos DH 'Midos').
(c)The Tana refers to them as Midos ha'Yavesh, and not K'lei ha'Yavesh - because that is all they are used for (since the Minchah is otherwise placed in a Kli Lach).
(d)The Tana states - that dry Kodshim cannot be sanctified in K'lei ha'Lach, and vice-versa.
2)
(a)If a K'li Shareis becomes holed, what is the criterion for rendering it Pasul?
(b)Under which other circumstances will a K'li Shareis not sanctify what one places inside it?
2)
(a)If a K'li Shareis became holed, the criterion for rendering it Pasul is that - it can no longer be used for its original purpose.
(b)A K'li Shareis will also not sanctify what one places inside it - anywhere outside the Azarah.
3)
(a)How does Shmuel qualify the Halachah Ein K'lei ha'Lach Mekadshin es ha'Yavesh?
(b)What is his reason for this?
(c)How does he learn it from the Pasuk in Naso "Sheneihem Melei'im So'les"?
(d)How many Midos ha'Lach were there in the Beis-ha'Mikdash?
3)
(a)Shmuel qualifies the Halachah Ein K'lei ha'Lach Mekadshin es ha'Yavesh - by confining it to Midos ha'Lach (but not to other K'lei Lach).
(b)His reason for this is - because the Midos ha'Lach (exclusively) are not fit to be used for dry things, and are therefore specifically designated for measuring Lach, but not the K'lei ha'Lach.
(c)He learns it from the Pasuk in Naso "Sheneihem Melei'im So'les" - since the Mizrak (bowl) mentioned there was a K'li Lach, yet they brought the Minchah in it.
(d)There were - seven Midos ha'Lach in the Beis-ha'Mikash.
4)
(a)How does Rav Acha query Shmuel's proof from the very Pasuk that Shmuel cited as a proof?
(b)We answer this Kashya in two ways; one of them, that the proof is from those parts of the Minchah that remain dry even after mixing it with the oil. What is the other waay?
4)
(a)Rav Acha queries Shmuel's proof from the very Pasuk that Shmuel cited as a proof - seeing as the Minchah does after all, contain oil (in which case, it cannot be described entirely as dry).
(b)We answer this Kashya in two ways. One of them, that the proof is from those parts of the Minchah that remained dry even after it had been mixed with the oil; the other that - despite the fact that it contains some oil, the Minchah in general, is considered a dry Korban, compared to the blood.
5)
(a)What does Shmuel mean when he says that K'lei Shareis only sanctify ...
1. ... Sh'leimin?
2. ... Melei'in?
3. ... mi'Tochan?
(b)Others replace mi'Tochan with bi'Fenim. What does bi'Fenim mean?
(c)What is the difference between the two Leshonos?
(d)What does the Beraisa say about this?
(e)Rebbi Asi Amar Rebbi Yochanan qualifies the Din of Melei'in, and what's more, his opinion has the support of Rebbi Yossi in a Beraisa. What does Rebbi Yochanan say? In which case will a K'li Shareis sanctify even less that the full Shi'ur that one places inside it?
5)
(a)When Shmuel says that K'lei Shareis only sanctify ...
1. ... Sh'leimin, he means that - they only sanctifies what is placed inside them, as long as they are complete (but not if they have a hole).
2. ... Melei'in, he means that - they only sanctify the full Shi'ur (an Isoron or a Log), but not part of the Shi'ur.
3. ... mi'Tochan, he means that - the object must be completely inside the K'li (and not protruding from it).
(b)Others replace mi'Tochan with bi'Fenim - inside the Azarah.
(c)The difference between the two Leshonos is - Birutzei Midos (whatever is heaped up above the level of the vessel) - which is not sanctified, according to the first Lashon, but which is, according to the second Lashon.
(d)The Beraisa - inserts both mi'Tochan and bi'Fenim in the list.
(e)Rebbi Asi Amar Rebbi Yochanan qualifies the Din of Melei'in, and what's more, his opinion has the support of Rebbi Yossi in a Beraisa. According to Rebbi Yochanan - a K'li Shareis will sanctify even less that the full Shi'ur that one places inside it - provided one has the intention of adding the rest later.
6)
(a)Rav (or Rav Asi) maintains that when our Mishnah rules Ein K'li ha'Lach Mekadesh Yavesh, and vice-versa, it means Likareiv (to bring on the Mizbe'ach), but it does sanctify it Lipaseil. What does this mean?
(b)Others quote Rav with regard to the Beraisa Ein Mevi'in Menachos u'Nesachim, u'Minchas Beheimah u'Bikurim min ha'Meduma. What is Meduma?
(c)Seeing as Meduma is permitted to a Kohen, why can one not bring the above from it (bearing in mind that they are given to Kohanim anyway)?
6)
(a)Rav (or Rav Asi) maintains that when our Mishnah rules Ein K'li ha'Lach Mekadesh Yavesh, and vice-versa, it means Likareiv (to bring on the Mizbe'ach), but it does sanctify it Lipaseil - it becomes Pasul be'Yotzei if it is subsequently taken out of the Azarah or if it is subsequently touched by a T'vul-Yom or a Mechusar Kipurim.
(b)Others quote Rav in connection with the Beraisa Ein Mevi'in Menachos u'Nesachim, u'Minchas Beheimah u'Bikurim min ha'Meduma - Chulin into which Terumah fell.
(c)In spite of the fact that Meduma is permitted to a Kohen, (and that the above are given to Kohanim anyway), one cannot bring the above Korbanos from it - because of the Pasuk in Yechezkel "mi'Mashkeh Yisrael" (from which we learn that Korbanos may only be brought from whatever is fit for a Yisrael to eat).
7)
(a)What does the Tana then add about bringing the above from Orlah or K'lai ha'Kerem?
(b)In the event that one brought the Korban from any of the above, is it Kasher Bedieved,?
(c)What did Rav (or Rav Asi [in the second Lashon]) now comment on the Beraisa? What does he mean when he says Lipaseil?
(d)Why does Rav's ruling not pertain to Bikurim?
7)
(a)The Tana then adds that - how much more so can one not bring the above Korbanos from Orlah or K'lai ha'Kerem.
(b)And in the event that one brought the Korban from any of the above - it is Pasul even Bedieved.
(c)According to the second Lashon, Rav (or Rav Asi) now comments on the Beraisa that - although the Korban is not sanctified to go on the Mizbe'ach, it is sanctified to become Pasul (and must be burned, since it cannot be redeemed).
(d)Rav's ruling does not pertain to Bikurim - because a. they are not sanctified by being placed inside a K'li Shareis, b. the term Pasul is not applicable to them and c. they are not brought on the Mizbe'ach.
8)
(a)What does the Beraisa say about ...
1. ... welding a broken K'li Shareis, sealing a hole with lead or straightening a large dent in it?
2. ... a knife which is a K'li Shareis that became notched or that broke away from the handle?
(b)What is the reason for these Chumros?
(c)Aba Shaul speaks about a knife that was at one stage being used in the Beis-ha'Mikdash, which rendered the animals T'reifah. Why was that?
(d)What did the Kohanim eventually do with it?
8)
(a)The Beraisa ...
1. ... forbids welding a broken K'li Shareis, sealing a hole with lead straightening a large dent in it ...
2. ... or repairing a knife which is a K'li Shareis that became notched or that broke away from the handle ...
(b)... due to the S'vara Ein Aniyus be'Makom Ashirus (it is degrading to demonstrate poverty in a place of wealth [in the King's palace]), where broken things are generally thrown out and replaced with new ones.
(c)Aba Shaul speaks about a knife that was at one stage being used in the Beis-Hamikdash which rendered the animals T'reifah - because it contained a lot of tiny notches.
(d)The Kohanim eventually - hid it in Genizah (Sheimos).
9)
(a)The Beraisa describes the Bigdei Kehunah. What does the Tana learn from the Pasuk in Tetzaveh "Ma'aseh Oreg"?
(b)If a garment became dirty they did not wash it with Neser or Ohel (various types of detergents). How about washing it with plain water?
(c)So how does Abaye explain the Beraisa? What can we infer from the fact that the Tana specifically mentions Neser and Ohel?
(d)What is now the Halachah with regard to washing Bigdei Kehunah that are ...
1. ... very dirty?
2. ... slightly dirty? What is the criterion for slightly dirty?
(e)What do Yesh Omrim say?
9)
(a)The Beraisa describes the Bigdei Kehunah. The Tana learns from the Pasuk in Tetzaveh "Ma'aseh Oreig" that - they must be woven and not hand-stitched.
(b)If a garment became dirty, they did not wash it with Neser or Ohel (various types of detergents) - and certainly not with plain water, which would not clean it as thoroughly as a detergent.
(c)Abaye therefore explains that the Beraisa - specifically mentions Neser and Ohel (not to preclude washing it in water, but) to describe the extent of the dirt (that it requires washing in detergent).
(d)Consequently, Bigdei Kehunah that are ...
1. ... very dirty - may not be washed even in water.
2. ... slightly dirty (meaning that water will suffice to clean it) - may be washed even using detergents.
(e)Yesh Omrim say that - one may not wash Bigdei Kehunah at all (because of Ein Aniyus be'Makom Ashirus, as we explained).
88b----------------------------------------88b
10)
(a)We learned in a Beraisa that the Kohen Gadol's Me'il was made entirely of Techeiles (dark blue wool). For the hem however, they brought Techeiles, Argaman (purple wool) and Tola'as Shani (crimson wool). What did they do with it?
(b)What does the Tana mean when he describes the pomegranates as ...
(c)They also suspended seventy-two bells on the hem. What were they made of? What was inside the bells?
(d)How did they combine the pomegranates and the bells?
(e)What does the Torah mean when it writes that they palced the bells "be'Soch ha'Rimonim"?
10)
(a)We learned in a Beraisa that the Kohen Gadol's Me'il was made entirely of Techeiles (a dark blue wool). For the hem however, they brought Techeiles, Argaman (purple wool) and Tola'as Shani (crimson wool) - with which they made woolen pomegranates.
(b)When the Tana describes the pomegranates as ...
1. ... Rimonim she'Lo Pischu, he means - like pomegranates that have not yet begun to split open.
2. ... Kuna'os shel K'nasos she'be'Roshei Tinokos, he means - like the cones or peaks of helmets worn by children.
(c)They also suspended seventy-two golden bells on the hem (thirty-two on either side) - inside which there were seventy-two strikers.
(d)They combined the two - by suspending a bell beside each pomegranate.
(e)When the Torah writes that they placed the bells "be'Soch ha'Rimonim" it means - among the pomegranates (a bell between two pomegranates), and not inside them (See also Ramban on the Chumash, Parshas Tetzaveh).
11)
(a)How many bells did they suspend on the hem of the Me'il, according to Rebbi Dosa in the name of Rebbi Yehudah?
(b)Likewise, says Rebbi Anani bar Sason, Tana'im argue over the number of sightings of Tzara'as (see Tosfos DH 'ke'Machlokes'). Rebbi Dosa ben Horkinas says thirty-six (like he says here). What do they incorporate?
(c)What does Akavya ben Mahalalel say?
11)
(a)According to Rebbi Dosa in the name of Rebbi Yehudah, they suspended thirty-six bells on the hem of the Me'il (eighteen on either side).
(b)Likewise, says Rebbi Anani bar Sason, Tana'im argue over the number of sightings of Tzara'as. Rebbi Dosa ben Horkinas says thirty-six (like he says here), incorporating - Tzara'as of the skin, of the place of a boil or burn, of the head or the beard, of the clothes and of the house.
(c)Akavya ben Mahalalel says - seventy-two.
12)
(a)What does Rebbi Anani bar Sason comment on the juxtaposition of the Parshah of Korbanos (in Parshas Tetzaveh) to that of the Bigdei Kehunah?
(b)What do we learn, regarding this connection, from the Pasuk ...
1. ... in Vayeishev "Va'yishchat'u Se'ir Izim, Va'yitb'lu es ha'Kutones ba'Dam"?
2. ... in Tetzaveh "Va'asei lahem Michnesei Bad Lechasos B'sar Ervah"?
3. ... (ibid.) "Ve'asisa Choshen Mishpat"?
4. ... in Hoshei'a "Ein Eifod u'Terafim"?
(c)From where does Rebbi Chanina learn that ...
1. ... the Mitznefes (the turban) atones for haughtiness.
2. ... the belt atones for impure thoughts?
3. ... the Me'il atones for Lashon ha'Ra?
(d)And what do we learn from the Gezeirah-Shavah "Vehayah al Metzach Aharon" (Tetzaveh, in connection with the Tzitz) "u'Metzach Ishah Zonah Hayah lach" (Yirmiyah).
12)
(a)Rebbi Anani bar Sason comments that the Torah juxtaposes the Parshah of Korbanos to that of the Bigdei Kehunah - to teach us that the latter atone for our sins just like the former do.
(b)In this connection, we learn from the Pasuk ...
1. ... in Vayeishev "Va'yishchat'u Se'ir Izim, Va'yitbelu es ha'Kutones ba'Dam" that - the Kutones (the tunic) atones for murder.
2. ... in Tetzaveh "Va'asei lahem Michnesei Bad Lechasos B'sar Ervah" that - the pants atone for adultery
3. ... (ibid.) "Ve'asisa Choshen Mishpat" that - the Choshen (the breastplate) atones for the perversion of justice.
4. ... in Hoshei'a "Ein Eifod u'Terafim" that - the Eifod (the apron) atones for Avodah-Zarah.
(c)Rebbi Chanina learns that ...
1. ... the Mitznefes (the turban) atones for haughtiness - from the location where it is worn (on top of the head).
2. ... the belt atones for impure thoughts - from the location where it is worn (near the heart).
3. ... the Me'il atones for Lashon ha'Ra from the S'vara - Let the garment which makes a noise come and atone for the sin which is based on the evil noise.
(d)From the Gezeirah-Shavah "Ve'hayah al Metzach Aharon" (Tetzaveh, in connection with the Tzitz) "u'Metzach Ishah Zonah Hayah lach" (Yirmiyah), we learn that - the Tzitz atones for Chutzpah..
13)
(a)What does Rebbi Yehoshua ben Levi say about Shefichas Damim and Lashon ha'Ra? Which unique quality do they both share?
(b)If, according to him, the Eglah Arufah atones for Shefichas Damim, what atones for Lashon ha'Ra?
(c)We learn this latter Halachah from a Beraisa cited by Rebbi Chananya, which quotes the Pasuk in Korach "Vayiten es ha'Ketores Vayechaper al ha'Am". What Lashon ha'Ra did they speak there, that brought on the plague?
(d)On what basis does Ketores atone for Lashon ha'Ra?
13)
(a)According to Rebbi Yehoshua ben Levi, Shefichas Damim and Lashon ha'Ra are both unique, inasmuch as - they are the only two sins that are atoned for outside the realm of Korbanos.
(b)According to him, the Eglah Arufah atones for Shefichas Damim - and the Ketores, for Lashon ha'Ra.
(c)We learn this latter Halachah from a Beraisa cited by Rebbi Chananya, which quotes the Pasuk in Korach "Vayiten es ha'Ketores Vayechaper al ha'Am" - where the people accused Moshe and Aharon of having killed 'the people of Hashem' (the congregation of Korach).
(d)Ketores atones for Lashon ha'Ra - because, just as Lashon ha'Ra is spoken discreetly, so too, is the Ketores, brought discretely (nobody is allowed in the vicinity of the Heichal when the Kohen brings it).
14)
(a)How do we then resolve the difference of opinion between Rebbi Anani bar Sason, who learns that ...
1. ... the Kutones atones for Shefichas Damim and Rebbi Yehoshua ben Levi, who ascribes the Kaparah to the Eglah Arufah?
2. ... the Me'il atones for Lashon ha'Ra and Rebbi Yehoshua ben Levi, who ascribes it to the Ketores?
(b)What does the Torah say about a murder that takes place, and the people deliberately fail to bring the murderer to justice?
(c)In that case, how can the Kutones atone for murder where the identity of the murderer is known?
(d)If the Kutones atones for the people, what atones for the murderer?
14)
(a)We resolve the difference of opinion between Rebbi Anani bar Sason, who learns that ...
1. ... the Kutones atones for Shefichas Damim, and Rebbi Yehoshua ben Levi, who ascribes the Kaparah to the Eglah Arufah - by establishing the former where the identity of the murderer is known, and the ...
2. ... the Me'il atones for Lashon ha'Ra, and Rebbi Yehoshua ben Levi, who ascribes it to the Ketores - by establishing the former with regard to Lashon ha'Ra that is spoken publicly, and the latter, with regard to Lashon ha'Ra that is spoken discreetly (though it is unclear how that can be said about the people's accusation of Moshe and Aharon, which is the source for this Limud).
(b)The Torah states that if a murder takes place, and the people deliberately fail to bring the murderer to justice - "the land will not receive atonement".
(c)Nevertheless, the Kutones atones for murder, where the identity of the murderer is known, as we just explained - in a case where there are no Kasher witnesses (or there was no warning), in which case ...
(d)... the Kutones atones for the people - and Nega'im, for the murderer.
