Previous daf

1)

(a) The Tamid was brought on the Mizbei'ach to be burnt, at nine and half hours - because it took one hour to prepare it.

(b)

1. On a regular Erev Pesach, the Tamid was Shechted at seven and a half hours - one hour earlier, and its Chalavim burnt at eight and a half, to allow time to bring the many thousands of Korbenos Pesach, that were sacrificed after it, still before sunset.
2. When Erev Pesach fell on Friday - then they brought the Tamid forward by an additional hour, Shechting it in six and a half hours and burning its Chalavim at seven and a half, to give the people time to roast the flesh before the advent of Shabbos.

(a) 'Bein ha'Arbayim' begins at midday (though practically, they would only begin Shechting at six *and a half* hours, so as not to make a mistake and begin too early).

(b) Initially, we learn from the Torah's Lashon of "Bein ha'Arbayim" - that the Tamid should be brought in the middle of the two 'Erevs' (the beginning of Erev, when the sun starts moving towards the west, and the end of Erev, when it finally sets). In other words, one Shechts the Tamid at eight and a half hours and burns it on the Mizbei'ach at nine and a half hours, leaving two and a half of Erev before it, and two and a half hours after it.

(c) Rava refutes this explanation - because if it were correct, then how could Chazal change that time (which would then be d'Oraysa) on Erev Pesach?

(a) The reason that they delayed the Tamid shel Bein ha'Arbayim by two hours each day -was because of the Nedarim and Nedavos that had to be brought before the Tamid.

(b) We learn from the Pasuk "ve'Hiktir *Aleha* Chelvei ha'Shelamim" - that Nedarim and Nedavos must be brought after the Tamid shel *Shachar*, and not after the Tamid shel Bein ha'Arbayim ('Aleha - on the Tamid shel Shachar - Hashlem Kol ha'Korbanos Kulam').

(c) The reason that they applied the same delay to Shabbos, even though there were no Nedarim and Nedavos - was because of 'Lo P'lug' (they did want to differentiate between one day and another without good reason.

(d) It is only Avodos to do with the Korban Pesach that cannot be performed before Shabbos that override Shabbos. Roasting and similar aspects of the Pesach, which can be performed before Shabbos, do not over-ride Shabbos.

(a) Rebbi Yishmael says 'ke'Siduro be'Chol (at seven and a half hours), Kach Siduro be'Shabbos'.

(b) The Musaf was brought from midday, since the Torah uses by it the term "Yom", and not "Boker".

(c) The Bazichin were the bowls of frankincense, one for each row of the Lechem ha'Panim. They were put on the Table on Shabbos, to immediately re- place the two bowls that were removed from the table, and burnt on the Mizbei'ach to permit the Kohanim to eat the Lechem ha'Panim.

(d) According to Abaye in Rebbi Yishmael - when Erev Pesach fell on Shabbos, the Musaf was brought first at midday, followed by the Bazichin at seven hours (since the Torah writes by them "ba'Yom" twice); and then came the Tamid at seven and a half hours. Rebbi Akiva however, maintains, that the Bazichin were brought already in the morning (from a Gezeirah Shavah from the Chavitin), the Musaf at midday, and the Tamid at six and a half hours.

(a) The reason that the Tamid was never brought on the hour, even when it was appropriate to do so was because Chazal wished to standardize the time for the Tamid, either at six and a half hours, or at seven and a half, or at eight and a half.

(b) A whole hour was needed for the Bazichin - because it included the distribution of the Lechem ha'Panim, which took an hour.

(c) What Rebbi Akiva said was 'ke'Siduro be'Erev ha'Pesach she'Chal Liheyos be'Erev Shabbos, Kach Siduro be'Shabbos'.

(a) According to Rava, Rebbi Yishmael compares Erev Pesach that falls on Shabbos to an ordinary weekday, in which case the Tamid is brought at eight and a half hours; whereas Rebbi Akiva compares it to an ordinary Erev Pesach, and the Tamid is brought at seven and a half hours.

(b) The reason that Rebbi Akiva gives the time for the Tamid in *seven* and a half hours, and not in *six* in a half - is because he holds that the Bazichin are only brought in the afternoon after the Tamid (as we explained in the previous question according to Rebbi Yishmael).

7)

(a) Rava learnt the 'Kach Siduro be'Shabbos' of Rebbi Yishmael in the same way as Abaye did - namely, to pertain to Shabbos of Erev Pesach. Yet who says that Rebbi Yishmael is referring to Erev Pesach, asks Rabah bar Ula? He is actually referring to an ordinary Shabbos (and not to Pesach at all). So he reconstructs the Machlokes to read like this: 'ke'Siduro be'Chol, Kach Siduro be'Shabbos (i.e. at eight and a half hours etc.), Divrei Rebbi Yishmael. Rebbi Akiva Omer, ke'Siduro be'Erev ha'Pesach de'Alma (at seven and a half hours) Kach Siduro de'Shabbos de'Alma'.

(b) According to Rebbi Yishmael, the Tamid shel Bein ha'Arbayim is brought at eight and a half hours, in spite of the fact that there are no Nedarim and Nedavos, because we are concerned that they might mistakenly bring it early during the week too, thereby invalidating the Nedarim and Nedavos that are waiting to be brought. Rebbi Akiva is not worried about that; according to him, since on Shabbos, there are no Nedarim and Nedavos, the Tamid can safely be brought an hour earlier.

(c) According to Rabah bar Ula, the author of our Mishnah (which does not differentiate between a regular Erev Pesach and one that fell on Shabbos) can well be both Rebbi Yishmael and Rebbi Akiva, since neither of them talk about Erev Pesach at all. Consequently, there is no reason to suspect that either Tana will not hold of the S'tam Mishnah.

(a) When Rebbi Yishmael says 'Chal Liheyos be'Shabbos, ke'Chal Liheyos be'Sheni be'Shabbos', he is in effect, saying that if Erev Pesach falls on Shabbos, then it is as if it fell on Monday, and the Tamid is brought at seven and a half hours. But didn't Rava say that, according to Rebbi Yishmael, it is then brought at eight and a half hours?

(b) Rava amends the Beraisa from ('Chal Liheyos be'Shabbos) ke'Chal Liheyos be'Sheni be'Shabbos' to ... 'ke'Sheni be'Shabbos (de'Alma) - like an ordinary Monday, when the Tamid is brought at eight and a half hours.

(c) When Rebbi Yishmael says 'Chal Liheyos be'Shabbos, ke'Siduro Kol ha'Shanah Kula' - he is in effect saying that when Erev Pesach falls on Shabbos, then it is as if it had fallen on an ordinary weekday, and it is brought at eight and a half hours (like Rava).

(d) Abaye amends the Beraisa to read instead of ('Chal Liheyos be'Shabbos), ke'Siduro Kol ha'Shanah Kula' - ... 'ke'Siduro Kol ha'Shanim Kulam' i.e. as if it had fallen on a weekday, and they brought the Tamid at seven and a half hours.

(a) From "ve'Arach Aleha *ha'Olah*" we learn that nothing can be brought on the Mizbei'ach before the Tamid shel Shachar. We learn this from the Hey in "ha'Olah" which denotes importance, and which we Darshen to mean 'ha'Olah, Olah Rishonah'.

(b) And "ve'Hiktir *Aleha* Chelvei ha'Shelamim" teaches us that the Chelvei ha'Shelamim (i.e. the Nedarim and Nedavos) must be brought on (following) the Tamid shel *Shachar*, and not after the Tamid shel *Bein ha'Arbayim*.

(c) According to the initial Derashah of '*Aleha* ha'Shelamim, ve'Lo Al Chaveiro Shelamim" - we would only preclude *Shelamim* from being brought after the Tamid shel Bein ha'Arbayim, but not Olos. The final Derashah, precludes Olos Nedavah, too.

(d) The Korban Pesach is different - because the Torah writes by it (in Parshas Bo) "ba'Erev and Bein ha'Arbayim', to indicate that it should be brought after the Tamid, where only the term 'Bein ha'Arbayim' is used.