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1)

(a) Abaye initially attempts to reconcile our Mishnah, which permits the Kohen Gadol to jump from Acharei-Mos to Emor, with the Beraisa, which permits jumping in Navi, but not in Torah - by establishing the latter when one is unable to finish scrolling before the Meturgeman concludes the translation of previous Pasuk.

(b) We reject this suggestion however, on the basis of another Beraisa, which restricts jumping in Navi to where it is possible to reach the new the Navi, but not in the Chumash.

(c) So Abaye finally explains the concession in our Mishnah - by restricting it to one context (i.e. Yom Kipur).

(d) Jumping in Navi is more lenient than jumping in Torah - regarding jumping from one context to another. This is because Torah contains many Halachos, and jumping from context to another can be result in errors; whereas Navi does not, in which case, mistakes are less crucial.

(a) Jumping in Navi prohibited (even if it is possible to reach one's destination before the Meturgeman finishes translating the pervious Pasuk) - from one Navi to another.

(b) This stringency will not apply - to the Trei-Asar (the twelve 'shorter' prophets), which are considered like one Sefer.

(c) Jumping is always forbidden even in Navi - if one scrolls backwards.

(a) The Kohen Gadol is not permitted to jump from Emor to Pinchas, for the reason that we just explained, nor may he bring another Sefer (to avoid having to Lein by heart) says Rav Huna bar Yehudah, because people will be led to believe that the first Sefer is missing the required script and is therefore Pasul. Resh Lakish - ascribes the prohibition to reciting a B'rachah she'Einah Tzerichah (an unnecessary B'rachah, which Leining from a second would require).

(b) On Rosh Chodesh Teives that falls on Shabbos, and there are three Parshiyos to Lein - we take out three Sefarim.

(c) Even though we are not afraid about the stigmatization of the Sefer-Torah there, we are nevertheless afraid of it here (in the case of the Kohen Gadol) - because whereas there three people are Leining in the three Sefarim, here it is the same person who will be Leining in both Sefarim.

(a) After the eight B'rachos, the Kohen Gadol adds a final B'rachah, which concludes 'she'Amcha Yisrael Tzerichin li'Vashei'a'. The four things that the beginning of the B'rachah needed to incorporate were - Tefilah, Techinah (supplication), Rinah (jubilant praise) and Bakashah (request), to be recited in the Kohen Gadol's own words.

(b) The B'rachah concluded - 'Baruch ... Shomei'a Tefilah'.

(c) Everyone then brought their own Sefer-Torah to the Beis Hamikdash - to show the beautiful Sifrei-Torah to one and all (to demonstrate what is the most important thing in their lives).

(d) They were permitted to carry on Yom Kipur - either because this Tana holds that there is no prohibition of carrying on Yom Kipur, or because the gates of Yerushalayim were closed at night, permitting them to place an Eiruv (even on Shabbos).

(a) The king of Yehudah placed the Sefer-Torah from which he Leined Parshas ha'Melech - on a wooden Bimah.

(b) Describing Parshas ha'Melech, the Tana states that they prepared the wooden Bimah on Motza'ei Yom-Tov 'ba'Shemini be'Motza'ei Shevi'is'. 'ba'Shemini means (not on Shemini Atzeres, but) in the eighth year.

(c) The King Leined Parshas ha'Melech from Sefer Devarim.

(d) The Chazan ha'K'nesses took the Sefer from its place in the Azarah and handed it to the Rosh ha'K'nesses, who handed it to the S'gan, who handed it to the Kohen Gadol, who handed it to the king.

(a) The Chachamim praised King Agrippa - for Leining Parshas ha'Melech standing, even though the kings of Yehudah would Lein it sitting (this will be explained later).

(b) He burst into tears when he read the Pasuk in Shoftim "Lo Suchal La'seis Alecha Ish Nochri" - because he was a descendent of Herod (a slave of the Chashmona'im), disqualifying him from the throne (see Tosfos Amud 2 DH 'Oso ha'Yom').

(c) The people's reacted to his tears - by announcing 'Don't be afraid Agrippa. You are our brother!'

(d) They said that - because his mother was a Bas Yisrael.

(a) The king would begin to Lein from the beginning of Sefer Devarim. He would Lein consecutively - up to the end of Parshas Sh'ma in va'Eschanan.

(b) He would then Lein the second Parshah of Sh'ma, and would follow this with "Aser te'Aser" and "Ki Se'chaleh Le'aser - because it is the time of year when one is obligated to give Terumos and Ma'asros.

(c) The last Parshah that he Leined was - that of the B'rachos and the K'lalos in ki Savo.

(d) They were not concerned that he scrolled from place to place, even though sometimes, he would not have been able to finish scrolling before the Meturgeman would have finished translating the previous Pasuk - because there was no Meturgeman for Parshas ha'Melech (see Maharsha).

(a) The king would recite the same eight B'rachos as the Kohen - only he would replace the B'rachah of Mechilas ha'Avon for 'Mekadesh Yisrael ve'ha'Zemanim'.

(b) With regard to Birchas ha'Melech, the Torah writes in va'Yeilech "Mikeitz Sheva Shanim bi'Sh'nas ha'Shemitah be'Mo'ed be'Chag ha'Sukos, be'Vo Kol Yisrael". Having written ...

1. ... "Mikeitz Sheva Shanim", the Torah nevertheless needs to add "bi'Sh'nas ha'Shemitah" - because otherwise we might have thought that they were to count the seven years from then (whereas in actual fact, the first Sh'mitah would only take place after they had captured the land and distributed it fourteen years later.
2. ... "bi'Sh'nas ha'Shemitah", the Torah nevertheless needs to add "be'Mo'ed" - because we would otherwise have thought that the king Leins it at the end of the Sh'mitah year (just before Rosh ha'Shanah).
3. ... "be'Mo'ed", the Torah nevertheless needs to add "be'Chag ha'Sukos" - because be'Mo'ed could otherwise have referred to Rosh Hashanah.
4. ... "be'Chag ha'Sukos", the Torah nevertheless needs to add "be'Vo Kol Yisrael" - because we might otherwise have thought that Parshas ha'Melech takes place on Motza'ei Shemini Atzeres (whereas all of Yisrael arrives at the beginning of the Yom-Tov, not at the end).

9)

(a) The king must have read Parshas ha'Melech in the Ezras Nashim, and not in the Ezras Yisrael - because the Tana states that Agrippa stood up to read Parshas ha'Melech, implying that he had previously been seated. And Agrippa was not from Malchei Beis-David (who were permitted to sit in the Ezras Yisrael).

(b) The reason that he stood up was not because he had to, but - in order to give Kavod to the Torah.

(c) We learn from the Pasuk "Som Tasim Alecha Melech" - that one is obligated to fear a king, and that he is forbidden to forego his Kavod.

(d) Agrippa was permitted to forego his Kavod - because it is permitted to do so for the sake of the Mitzvah of Kavod ha'Torah (see Tosfos DH 'Mitzvah').

(a) Yisrael were worthy of destruction, says Rebbi Nasan quoted in a Beraisa - because they flattered Agrippa.

(b) The catalyst that causes perversion of justice and of one's actions, and renders it impossible for one person to say to another 'My deeds are a cut above your's, says Rebbi Shimon ben Chalafta - is flattery.

(c) One is permitted to flatter - Resha'im in this world, says Rebbi Yehudah bar Ma'arva (or Rebbi Shimon ben Pazi).

(d) According to Resh Lakish - we learn this from Ya'akov Avinu, who said to Eisav in Parshas va'Yishlach "because ... seeing your face is like seeing the face of G-d".

(a) Rebbi Levi disagrees with Resh Lakish's interpretation of the previous Pasuk. He gives a parable concerning a man who, upon realizing that his host wanted to murder him - commented that the marvelous food reminded him of the meal he ate the previous week when dining with the king (knowing that his host would be afraid to kill a friend of the king).

(b) Similarly, in the Pasuk in va'Yishlach, Ya'akov was not comparing Eisav's face to that of G-d, but warning him that he had seen the face of an angel (to make him too afraid to harm him), because "Elokim" sometimes refers to angels.

(c) Besides sparking off the Divine wrath - flattery also results in the flatterer's prayers remaining unanswered.

(a) Besides live people - unborn fetuses curse a flatterer.

(b) In the Pasuk ...

1. ... "Omer la'Rasha Tzadik Atah, Yikvuhu Amim Yiz'amuhu Le'umim", "Yikvuhu Amim" means - fetuses will curse him (the flatterer).
2. ... in Toldos, "u'Le'om mi'Le'om Ye'ematz" means - and one fetus will be more powerful than the other.

(c) A flatterer is destined to end up - in Gehinom.

(d) The author of all the current sayings regarding flattery is - Rebbi Elazar.

(a) When one Jew flatters another - he ends up by being at his mercy, and if not, at the mercy of his sons (or grandsons).

(b) Chananyah prophesied - that those who had been exiled to Bavel together with Yechonyah (eleven years before the Churban Beis ha'Mikdash), as well as the holy vessels that had been taken there, would return to Yerushalayim within two years.

(c) Yirmiyah responded - "Amen! May Hashem fulfill your words", instead of calling him a liar.

(d) As a result, some time later - when Yirmiyah accused Chananyah's grandson of lying (when he declared that Yirmiyah would be captured by the Kasdim), he brought him to the princes, who incarcerated him.