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1)

(a) 'k'Zeisa Pischa, ve'Halela Paka Igra' means that for just one k'Zayis of Pesach, Hallel was said with such exuberance that it seemed as if the roofs were splitting.

(b) We reconcile this with Rav's own statement (i.e. that the rooms and attics were not sanctified) - by establishing that they recited Hallel (on the roof) after they had eaten the Pesach (in the house).

(c) The Mishnah 'Ein Maftirin Achar ha'Pesach Afikoman', Rav explains, speaks specifically about moving from from one group to go and continue eating the Pesach by another; whereas we are speaking about reciting Hallel *after* having finished the Pesach.

(a) Aba Shaul ascribes more sanctity to the attics above the Kodshei Kodshim than to the Kodshei Kodshim itself - because the Heichal (and within) is different, says Rav. There, he agrees, the roofs *were* sanctified, and he learns this from the Pasuk in Divrei Hayamim "Vayiten David ... es Tavnis ha'Ulam ... *va'Aliyosav* ... ".

(b) The attics above the Kodshei Kodshim were more sanctified than the Kodshei Kodshim itself - inasmuch as it was only once in seven years that anyone entered them (for repairs), whereas the Kohen Gadol entered the Kodesh Kodshim once a year (on Yom Kipur).

(c) Rav explains the Mishnah in Ma'ser Sheni, which rules that rooms that are built in the Azarah, but which open to the Har ha'Bayis, are Chol, and *their roofs, Kodesh* - by roofs which are level with the floor of the Azarah.

(a) Rebbi Yochanan, who maintains that the tunnels (below ground level) were *not* sanctified - speaks about tunnels that opened onto the Har ha'Bayis, whereas the Mishnah speaks about those that opened onto the Azarah (which *were*).

(b) When Rebbi Yehudah said in a Beraisa that even the tunnels underneath the Heichal were not sanctified either - he was referring to tunnels that opened on to *Chol*.

(c) To explain Rebbi Yehudah, who says 've'Gago Kodesh' (i.e. of the Heichal) - we cannot answer that the roofs of the Heichal, like the attics, are different - because by the *attics*we quoted a Pasuk, but there is no such Pasuk by the *roofs*.

(d) We reconcile the Seifa of Rebbi Yehudah ('ve'Gago Kodesh') with the Beraisa, which prohibits the eating of Kodshei Kodshim and the Shechitah of Kodshim Kalim on the roofs - by restricting the former to the small area above the gates known as 'Shushan ha'Birah' which housed the two special measuring vessels called the 'Amos'.

(a) The two Amos, which were slightly more than the regular Amah of Moshe (one by half an Etzba, and the other, by an additional half-Etzba more that the first), were used to measure the building work of Hekdesh when it was completed by the workers. Before they began, they measured the work to be done, using Moshe's Amah, and they measured the work when it was completed, using the special Amos, with the result that the workers were paid for less Amos than the total number of Amos that they had actually constructed.

(b) This was necessary to compensate any possible error which they may have made in measuring, which would have resulted in their receiving *more* than what they entitled to, in which case they would have been Mo'el be'Hekdesh.

(c) When they were working in silver and gold i.e. when overlaying the holy vessels (where their stood to lose more) - they used the smaller of the two 'Amos', and when they worked in regular materials, they used the larger one.

(d) The tops of the walls too, could well have corresponded to the level as the floor of the Azarah -in the case a low wall which Yirmiyah referred to in Eichah as 'Cheil'.

(a) According to the Tana of our Mishnah - one is permitted to divide one Pesach into two groups.

(b) If two groups are eating in one room, each facing a different direction (which has the Din of a Mechitzah. According to the Rambam, they are obligated to do so - see Tosfos Yom-Tov), they may share the same hot-water urn.

(c) If the two groups share a common waiter, who, while chewing a piece of Korban Pesach, gets up and walks across to the middle to dilute wine from the urn - he is obligated to keep his mouth shut and turn his face until he returns to his group (so that they should not suspect him of eating the Pesach in two groups).

(d) A bride is permitted to turn round and face the opposite direction from the rest of her group because she is embarrassed when people stare at her - according to some, she is obligated to do so (see Tosfos Yom-Tov).

(a) Rebbi Yehudah, the author of our Mishnah, explains the Pasuk in Bo ...

1. ... "Al ha'Batim Asher *Yochlu* *Oso* *Bahem*" - to imply that two people may eat one Pesach in two houses (i.e. rooms); to teach us that a Pesach may be divided into two groups and eaten in two houses. 2. ... "be'Vayis Echad *Ye'achel*" - to mean that a person may only eat the Pesach in one house i.e. he is not permitted to move from one house to another; because Rebbi Yehudah explains "Ye'achel" as if the Torah had written "Yochal" ('Yesh Eim li'Mesores').

(b) If by mistake, a waiter places a piece of Pesach in his mouth whilst he is roasting it in the oven -he is not permitted to get up and join his group, because it will appear as if he is eating his Pesach in two places.

(c) If he inadvertently did so, an astute waiter would eat his fill of Korban Pesach before rejoining his group.

(d) If the other members of his group were sufficiently sensitive to his predicament - they would join him by the stove to eat the Korban Pesach with him.

(a) Rebbi Shimon explains ...

1. ... "Al *ha'Batim* Asher *Yochlu* *Oso* Bahem" - to mean that each of the eaters may eat it (his portion) in two houses
2. ... "ba'Bayis Echad *Ye'achel*" - to mean that the Pesach may only be eaten in one group (because he learns 'Yesh Eim le'Mikra' - we go after the way it is traditionally read).

(b) As we explained, Rebbi Yehudah reads "Ye'achel", as it is written - 'Yochal' (without a Yud, as Rashi explains in many other places); whereas Rebbi Shimon reads it the way it is traditionally read - "Ye'achel".

8)

(a) If a group of people are sitting eating their Pesach and someone puts up a Mechitzah in the middle, Rav Kahana maintains that according to Rebbi Yehudah, they may continue eating - because it is no worse than any other case of a Pesach being eaten in two places (nor can this be considered to be a case of incividuals eating their Pesach in two places, since none of the eaters saw an area that they did not see before the Mechitzah appeared.

(b) According to Rebbi Shimon, they must stop eating, since, in his opinion, a Pesach may not be eaten in two places.

(c) If the dividing-wall between two groups were to fall down - then, according to Rav Kahana, the Din will be the reverse: this will be a case of people eating their Pesach in two places - which, according to Rebbi Shimon, is in order, but according to Rebbi Yehudah, it is not.

(d) Rav Ashi is not certain that putting up a Mechitzah transforms one group into two, or that removing it turns it into two places. According to him, it may well make no difference whether a Mechitzah appeared between two groups or whether it was taken down, both Rebbi Yehudah and Rebbi Shimon will permit the participants to contimue eating.

(a) Rav Huna bar Nasan ...

1. ... refered to himself as *Rav* - because that is what they had called him since he was a little boy.
2. ... did not decline, when Rav Nachman bar Yitzchak, his host, offered him a couch on which to recline - because one does not refuse to comply with the instructions of the Balabos (unless, many say, he tells the guest to leave).
3. ... accepted the honor of Bensching immediately, when his host offered it to him - because, although in matters of Kavod, it is considered Derech eretz to refuse once or even twice, this does not apply to a person who is asked by a great man (and Rav Nachman bar Yitzchak was a great man).
4. ... paused in the middle of drinking the cup of Berachah - because when drinking (strong) wine, the Tana says that drinking it in two gulps is considered Derech Eretz.
5. ... did not turn his face whilst drinking - because the Tana of our Mishnah specifically states that it is only a bride who turns her face, implying that, as far as other people (Rashi says 'men') is concerned, this is cocnsidered excessive.

(b) Someone who drinks a regular cup of strong wine ...

1. ... in one gulp - is called greedy.
2. ... in three gulps - conceited.

(a) Three members of a group must be sitting at table before the waiter is obligated to start serving them.

(b) He is not permitted to refuse to continue serving the one or two who remain at the end of the meal - until even the last one has finished eating.

(c) These Dinim only apply if 1. the members of the group arrive at the Se'udah at the regular time (not too early), and that the last one does not sit excessively long after the others have left; and 2. in the previous Halachah, they informed the waiter that they tended to leave one at a time.

(d) One is obligated to tip the waiter, but the last person is not obligated to pay more.

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