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1) [line 1] KOL MI - any [Kohen] who 2) [line 1] LITROM ES HA'MIZBE'ACH (TERUMAS HA'DESHEN) (a) Every morning, a Kohen removes some of the ashes of the consumed sacrifices heaped upon the Mizbe'ach. He then places them southeast of the Mizbe'ach alongside its ramp, at a distance of three Tefachim (approx. 10.5 inches) away from the ramp and 10 Amos from the foot of the ramp (Vayikra 6:3). 3) [line 5] HA'MEMUNAH - a) the assistant Kohen Gadol (Segan) (RASHI 15b); b) the Kohen in charge of the Payis (who was not the Segan) (TOSFOS Yoma 15b DH Amar, Menachos 100a) 4) [line 5] HATZBI'U - extend your fingers 5) [line 6] AGUDAL - the thumb 6) [line 11] PAYIS (a) Four times every morning, the Kohanim gather in the Beis ha'Mikdash for a selection process known as a Payis. Each Payis designated a Kohen or Kohanim to perform a certain part or parts of the daily service. All Kohanim present stand in a circle and extend a finger. The officiating Kohen then arbitrarily chooses a number higher than that of the Kohanim present, and begins counting with any of the extended fingers. When he reaches the chosen number, that Kohen is selected to perform the Avodah. 7) [line 16] EVARIM U'PEDARIM (HEKTER CHALAVIM V'EVARIM) (a) All of the service performed in the Beis must be performed during the day. This includes the slaughter of the Korban and all of the subsequent Avodos up to and including the application or dashing of its blood upon the Mizbe'ach. If there was no time to burn its Chalavim (certain fats, also called Pedarim) and Evarim (limbs) during the day, however, then they may be placed on the fire atop the Mizbe'ach for the entire following night. As long as the Zerikas ha'Dam was performed before nightfall, the Korban is kosher. 8) [line 20] KIDESH YADAV (KIDUSH YADAYIM V'RAGLAYIM) (a) It is a Mitzvas Aseh for a Kohen to wash his hands and feet whenever he enters the Heichal of the Beis ha'Mikdash, as well as prior to the performance any part of the Avodah (Divine service), (Shemos 30:19). (b) The manner of washing is as follows: The Kohen bends down and places his right hand on his right foot and his left hand on his left foot. A different Kohen sprinkles water from the Kiyor on his hands and feet. (If he is alone, he places his hands and feet under a faucet of the Kiyor). Kidush Yadayim v'Raglayim is an Avodah, and therefore must be performed while standing. (c) A Kohen need not wash his hands and feet more than once a day, as long as he makes certain that they do not become Temei'im or dirty, and as long as he has not left the Azarah. There is a disagreement as to whether or not a Kohen who spent the entire night performing Avodah must wash his hands and feet again in the morning. (d) A Kohen who intentionally performs Avodah without washing his hands and feet is liable to receive Misah b'Yedei Shamayim, and his Avodah is disqualified (SEFER HA'CHINUCH #106). 9a) [line 23] ONES SHEINA - those who oversleep b) [line 26] ONES SHEINA - those who fall asleep early 10) [line 27] SHANI MIGNA MI'MEIKAM - preventing oneself from falling asleep is easier than awakening early 11a) [line 27] V'TAKANATA L'HACH GISA HAVA'I? - was the Payis instituted due to the danger of the footrace? b) [line 28] TAKANATA L'HACH GISA HAVA'I! - the Payis was necessary due to the mainstream Avodos that were included in it! 12) [line 29] SIDUR MA'ARACHAH - arranging the wood for the fire atop the Mizbe'ach 13) [line 30] SHNEI GEZIREI ETZIM - placing two square Amah blocks of wood, each as thick as the block used to level a heaping Se'ah, on top of the wood arrangement in order to increase the flames (Zevachim 62b; RAMBAM Temidin u'Musafin 6:1) 14) [line 34] D'MISRAMI LAN - that it will occur to us; i.e., that we will be selected 15a) [line 38] ARBA AMOS D'AR'A LO - [that the end of the footrace described in our Mishnah, which ended four Amos away from a certain point, did] not [end] four Amos [from the Kevesh] on the ground b) [line 39] KAMAISA NAMI LO - nor [did it end after] the first [four Amos of the Kevesh] c) [line 40] D'BEINI BEINI NAMI LO - nor [did it end] somewhere in the middle [of the thirty-two Amos of the Kevesh] 16) [line 40] MESAIMA - distinguishable [where it should end] 17) [line 40] D'GABEI MIZBE'ACH - the four Amos next to the Mizbe'ach 18) [last line] BA'I RAV PAPA - [this, however] Rav Papa asked 19) [last line] AMAH YESOD ... AMAH SOVEV (a) The outer Mizbe'ach in the Beis ha'Mikdash, also known as the Mizbach ha'Olah (TY #47), consists of three square concrete and stone platforms placed one atop the other. The base (Yesod) measures thirty-two Amos square by one Amah high. (The Yesod did not full extend around the entire Mizbe'ach; see (b) below.) The middle platform measures thirty Amos square by five Amos high. The upper platform upon which the sacrifices were burned (termed the "Mekom ha'Ma'arachah" by the Rambam), was twenty-eight Amos square by three Amos high. A Keren (lit. horn) -- a block measuring one-Amah cubed -- was placed upon each corner of the upper platform (RAMBAM Hilchos Beis ha'Bechirah 2:5-8). The Amos with which the Mizbe'ach is measured consist of five Tefachim (Menachos 97a). (b) The Yesod protruded one Amah along the entire northern and western sides. It protruded for the length of only one Amah to the south of the southwest corner and one Amah to the east of the northeast corner, however. As such, there was no Yesod on the southeastern corner. The blood of many Korbanos was dashed upon the flank of the Mizbe'ach above the Yesod, from which point it ran down the side to the Yesod (Midos 36a, Mishnah 2; Zevachim 37a, based upon Vayikra 5:9). What remained of this blood was poured directly onto the Yesod (Shemos 29:12; Vayikra 4:7; etc.). (c) The one-Amah width where middle platform jutted out beyond the upper platform is called the "Sovev", since it encircles the Mizbe'ach. Kohanim used the Sovev as a walkway from which to perform various parts of the service. (d) The Keranos were hollow. (RAMBAM ibid. 2:8) (e) A Kevesh (ramp) leads up to the top of the Mizbe'ach on its southern side. The Kevesh is thirty-two Amos long and sixteen Amos wide, and is separated from the south side of the Mizbe'ach by a hair's breadth (Pesachim 77a, Zevachim 62b). It is indented on its underside where it meets the Mizbe'ach such that it fits over the Sovev and the Yesod. The question of Rav Papa is whether to reckon the last four Amos of the Kevesh from the bottom edge -- not including the two Amos that cover the Yesod and the Amah -- or from the top edge that meets the Mizbe'ach.
20) [line 4] V'NIMNINHU L'DIDHU? - and let them count the Kohanim themselves? 21) [line 6] "VA'YIFKEDEIM B'VAZEK ..." - at this point the Gemara understands this to mean "And he (Shaul) counted the people using shards of pottery (Shmuel I 11:8)." 22) [line 8] D'MIVZAK - of pottery fragments 23) [line 8] SHEMA D'MASA - the name of a city 24) [line 9] "VA'YIMTZE'U [ES] ADONI VEZEK [B'VEZEK ...]" - "And they found Adoni Bezek in [the city of Bezek ...]" (Shoftim 1:5) 25) [line 10] "TELA'IM" - sheep 26) [line 13] "... LO YIMAD [V'LO YISAFER]" - "will not be measured or counted ..." (Hoshe'a 2:1) *27*) [line 15] KESIV, "V'HAYAH ...", U'CHESIV "ASHER LO ..." - The first part of this verse implies that it is possible to quantify Klal Yisrael; the second half seems to say that they are without number. 28) [line 22] PARNAS - a spiritual and temporal leader 29) [line 25] MI'DIDHU - [the sheep came] from the people themselves 30) [line 25] MAI RABUSA D'MILSA? - what would have been the point of such a thing? 31) [line 25] "... VA'YAREV BA'NACHAL." (Shaul's Sin) (a) Shaul ha'Melech was commanded by HaSh-m through Shmuel ha'Navi to go to war against Amalek. He was instructed to wipe out the entire nation, including every man, woman and child, as well as every ox, lamb, camel, and donkey. (b) "And Shaul came to the city of Amalek, and he struggled in the valley" (Shmuel I 15:5). Our Gemara explains that Sha'ul suffered an internal conflict over the command to slaughter innocent people. The difficulty of such an action was driven home to him by the Parshah of Eglah Arufah, the calf slaughtered in a valley in order to atone for a murdered traveler (see next entry). (c) Shaul therefore had pity on the sheep of Amalek. He allowed his soldiers to take the sheep back with them in order to sacrifice them to HaSh-m. In addition, Sha'ul held off killing Agag, king of Amalek. (d) HaSh-m immediately notified Shmuel ha'Navi that Sha'ul had forfeited the kingship as a result of his actions. The Rishonim and Acharonim discuss what exactly the sin of Sha'ul was; see Insights. 32) [line 26] AL ISKEI NACHAL (EGLAH ARUFAH) (a) If a Jew is found murdered in a field in Eretz Yisrael and it is not known who killed him, the Torah requires an Eglah Arufah to atone for his death (Devarim 21:1). (b) First, five elders from the Beis Din of the Lishkas ha'Gazis (the supreme court which sat in the Beis ha'Mikdash) measure the distances between the body and the cities nearest to it in order to determine which of them is the closest. (c) The elders of that city then bring a female calf which has never been performed any work to a Nachal Eisan (a swiftly flowing stream - RAMBAM Hilchos Rotze'ach 9:2; a valley with tough soil - RASHI). They strike a blow on the back of its neck with a cleaver (Arifah), sundering its spinal column, gullet, and windpipe. (d) The elders then wash their hands and state, "Our hands did not spill this blood, nor did our eyes see [the murder]" (Devarim 21:7). This proclamation carries with it the assertion that the dead man had not been sent from their city without either proper provisions for his journey or the accompaniment. The Kohanim present then beseech, "Atone for Your people Yisrael whom You have redeemed, HaSh-m, and do not place [the guilt for] innocent blood in the midst of Your people Yisrael" (ibid. 21:8). Following the procedure of the Eglah Arufah, HaSh-m forgives his nation for the innocent blood that had been spilled (RAMBAM Hilchos Rotze'ach 9:3). 33) [line 30] DO'EG - Do'eg ha'Adomi was an advisor to Sha'ul ha'Melech. Although he knew a tremendous of Torah, he lost his share in the world to come due to his sins (Sanhedrin 10:2; see next entry). 34) [line 31] "SOV ATAH U'FGA BA'KOHANIM" (The slaughter of Nov Ir ha'Kohanim) (a) David was the son-in-law and close advisor of Sha'ul ha'Melech. There came a time, however, when Sha'ul developed an antipathy toward his confidant. Yehonasan, Sha'ul's son and close friend of David, devised a method to test how deep his father's hostility to David ran. After determining that it was no longer safe for David to remain in the palace, he relayed this information and sent David, now a fugitive, on his way. (b) David sought refuge in Nov, a city of Kohanim wherein the Mishkan was located. He did not divulge the circumstances of his visit, and pretended that he had been sent on a mission by the king. The Kohanim of the city, led by the Kohen Gadol Achimelech, housed David and gave him provisions to continue his journey. (c) Sha'ul was incensed when he heard that the Kohanim had aided his enemy. Although they protested that they had had no reason not to believe the king's son-in-law and trusted minister, "And the king said to Do'eg, "You should surround [the city] and smite the Kohanim ..." (Shmuel I 22:18). Upon the orders of Sha'ul, the entire city was wiped out. 35a) [line 31] KAMAH LO CHALI V'LO MARGISH - how free of illness and worry b) [line 32] GAVRA D'MAREI SAYA'EI - is he whose Master comes to his aid 36) [line 32] B'ACHAS V'ALSAH LO - committed one transgression and it caused him to lose the kingship 37) [line 33] "NICHMATI ..." - "I am regretful ..." 38a) [line 34] URIYAH (The sin of Uriyah) (a) When King David discovered that the wife of Uriyah ha'Chiti was expecting his child, he summoned Uriyah from the battlefield and ordered him home to his wife in an attempt to extricate himself from the embarrassing situation. (b) Uriyah, however, refused to comply. "And Uriyah said to David, 'The Aron, Yisrael and Yehudah are dwelling in Sukos (the location of the battle with the Pelishtim), and my master Yo'av and the servants of my master (the king) are encamped upon the field, and I should go to my house to eat and drink, and to be with my wife ... ?" (Shmuel II 11:11). Note that although this episode was an embarrassing one for David, he had not actually committed adultery, due to the prevalent custom among his soldiers to divorce their wives before going to war. (c) David ha'Melech responded by sending Uriyah to the front of the lines, where he met his death. According to some opinions, it was due to this act of insubordination that Uriyah was liable for the death penalty. Others maintain that it was either due to that which he referred to Yo'av as his master in the presence of the king, or to that which he mentioned first Yo'av, and only then the king (see Tosfos Kidushin 43a DH Moreid). (d) Although Uriyah was guilty, the Gemara (Shabbos 56a) states that David, too bore some guilt for the way in which he handled the situation, as he should have arranged a proper trial for Uriyah in front of the Sanhedrin.
b) [line 34] HASATAH - At the end of the reign of David ha'Melech, many members of Klal Yisrael sinned in private, and the king failed to uproot this practice. As a result, David erred tragically when ordered to take a census of Bnei Yisrael and he counted them directly instead of through a medium. Following this, a plague felled seventy thousand members of the nation (Shmuel II 24:1-15, and RADAK ibid.).
c) [line 35] AVSHALOM - Avshalom rebelled against his father David and drove the king from Yerushalayim. The rebellion was subsequently quashed and Avshalom killed. David, who never lost his love for Avshalom, mourned the loss of his son bitterly. (Shmuel II 15-19)
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