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1) THE FOURTH ROW OF THE HEICHAL

(a) Question: But the Pasuk teaches that no person may be in the Ohel Moed at the time of the Ketores?
(b) Answer: The Mishnah means *from* the Heichal, into the Azarah.
(c) The Beraisa provides the sources for the Halachos of staying out of the Ohel Moed.

1. Lest we think that the prohibition also applies to the Azarah.
2. To apply the restriction to Shiloh and to the Beis HaMikdash.
3. To extend the prohibition from Ketores to Matan Damim.
4. To extend the prohibition to the time of his departure.
5. To teach the order of atonement (himself, his wife and Shevet, Klal Yisrael).

(d) Question: How does the time of Haktarah come to be assumed in the Bereisa?
(e) Answer: Since the Pasuk speaks of that which brings Kaparah to all.
(f) Question: Does the Ketores bring Kaparah?
(g) Answer: Yes, as we find that it did so in the Midbar.

1. It atones for Lashon Hara.
2. A private offering for a private transgression.

(a) The Mishnah teaches that during the Ketores we must remove ourselves from the area between the Ulam and the Mizbeach.
(b) (R. Elazar) This restriction applies only while the Ketores is brought in the Heichal (not while it is brought in the Kodeshei Kodoshim.
(c) Question: But from the Beraisa we see that we are Poresh from between the Ulam and the Mizbeach while the Ketores is brought, and presumably this is the Ketores in the Kodeshei Kodoshim?
(d) Answer: No, the Beraisa is speaking of the Ketores in the Heichal.
(e) Question: In that case there should have been no question looking for Ma'alos of the Heichal over the area between the Ulam and the Mizbeach?
(f) Answer: This, indeed, is the difference which the Beraisa intended (and the Beraisa referred to the time that the Ketores is brought in the Kodeshei Kodoshim as the time it is not being brought in the Heichal).

(g) Question: But there is another Ma'alah of the Heichal, as regards the Perishah at the time of Matan Damim?
(h) Answer: That is considered part of the same Perishah.
(i) Question: Whence do we know the Perishah at the other times (Matan Damim of the Kohen Mashuach, etc.)
(j) Answer: They are derived through a Gezeirah Shavah from Yom Kipur.
(k) Question: This implies that the Ma'alos listed in the Mishnah in Keilim are D'Oreisa (and the rest of the Azarah is distinct from the area Bein HaUlam LaMizbeach), since if the distinctions are D'Rabanan, then the same concern of trespassing should apply throughout the Azarah!?
(l) Answer: While the Kedushah is the same throughout the Azarah, the Mizbeach serves as a reminder in the rest of the Azarah, unlike past the Mizbeach where there is no reminder.

(a) (Rava) We see from the above that the Ulam has the same Kedushah as the Heichal, for otherwise the Gezeirah regarding Bein HaUlam LaMizbeach is a Gezeirah LeGezeirah.
(b) No, the Ulam has the same Kedushah (and is subject to the same Gezeirah) as Bein HaUlam LaMizbeach.

(a) Question: Why is this Machtah of gold, rather than the usual silver?
(b) Answer: The Torah has compassion on Jewish funds.
(c) Question: Why is the Kohen Gadol not required to transfer the coals to the gold Machtah?
(d) Answer: In deference to his weakened state.

(a) Question: A Beraisa teaches that there were *two* Kavim of leftover coals (this seems too large or too small to match the differentials mentioned by either Rabanan or R. Yosi)?
(b) Answer: It is the opinion of R. Yishmael b. R. Yochanan b. Berokah (who learns that he went in with two Kavim).
(c) (R. Ashi) It could even be the opinion of R. Yosi, if we understand the switch from Midbar measures to Yerushalayim measures.

(a) The Tana taught that it's walls were normally thicker, and thus it was heavier than the one for Yom Kipur, also its handle was normally shorter than this one.
(b) Question: Why the need for the longer handle?
(c) Answer: So that the Kohen Gadol might use his arm to support it.
(d) A Tana also taught that it normally did not have a noise- making ring, which (the Ben HaSegan reported) it *did* have on Yom Kipur.