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1)

(a) Rebbi Yochanan asked Resh Lakish from the Beraisa which says that, on each of the seven days, they would sprinkle both the Kohen Gadol on Yom Kipur and the Kohen who burned the Parah Adumah, with the ashes of the Paros Adumos that were there. That makes sense if one learns Hafrashah from the Milu'im, where Aharon and his sons were also sprinkled throughout the seven days - but according to Resh Lakish, who learns Hafrashah from Har Sinai, what will be the source of this sprinkling?

(b) Resh Lakish countered that, even according to Rebbi Yochanan, they should have sprinkled them with *blood* (like they did by the Milu'im), and not with the *ashes* of the cows. Rebbi Yochanan replied with a Beraisa of Rebbi Chiya, which says 'Nichnesu Mayim (i.e. Mei Dam) Tachas Dam'.

(c) According to Resh Lakish - the sprinkling that was performed each day during the Hafrashah was no more than a Ma'alah (in deference to the Mitzvah of Parah).

(d) The Tana of the Beraisa teaches us that just as Moshe initiated Aharon into the Kehunah, so too, did they give the Kohen Gadol two Talmidei- Chachamim to initiate him into the Avodah of Yom Kipur.

(a) The Tana stress that it was two disciples of *Moshe Rabeinu* who were to initiate the Kohen Gadol into the Avodah of Yom Kipur - in order to preclude Tzedokim.

(b) The Tana adds that they did the same to the Kohen who burned the Parah Adumah. According to Rebbi Yochanan, this must be mi'de'Rabbanan (See Tosfos, 3b DH 'de'Rabeih, who amends the wording of the Seifa of the Beraisa).

(c) The Tana bases his Derashah on the word "be'Zos (Yavo Aharon el ha'Kodesh)". If it was merely intended to introduce the bull for a Chatas and the ram for an Olah - then it should have written "ba'Zeh" (since both the bull and the ram are males).

(d) The Tana finds it necessary to say 've'Omer', to add the second Derashah from "La'asos Lechaper" - because from "be'Zos" alone, we would have thought that it is only the *first* Yom Kipur that requires Hafrashah (like the Milu'im, which only took place once). Consequently, we need "La'asos Lechaper" - to teach us that the Kohen Gadol must make Hafrashah *every* Yom Kipur.

(a) In the Beraisa which supports Resh Lakish, Rebbi Yossi Hagelili says that Moshe ascended into the cloud, was covered by the cloud, and sanctified by the cloud. This took place during the six days following Matan Torah (i.e. from the seventh of Sivan until the thirteenth).

(b) According to Rebbi Akiva - the Pasuk "Vayishkon Kevod Hashem al Har Sinai, Vayechasehu he'Anan Sheshes Yamim" refers to the six days before Matan Torah (i.e. from Rosh Chodesh Sivan until the sixth).

(c) Rebbi Nasan (who says that Hashem called Moshe in order to purify him, to remove the food from his stomach so that he should be like the angels) explains the Pasuk like Rebbi Yossi Hagelili. But in his opinion, Hafrashah was confined to Moshe, and did not extend to the Kohen Gadol on Yom Kipur (like Rebbi Yossi Hagelili holds).

(d) Rebbi Masya ben Charash follows the same pattern as Rebbi Nasan - only, according to him, Hashem enveloped Moshe with the Cloud in order to instill fear into him (so that the Torah should be given 'with dread, with trembling and with perspiration').

4)

(a) From the Pasuk "Pikudei Hashem Yesharim, Mesamchei Lev" we learn that the Luchos were given with great Simchah - but we learn from the Pasuk "Ivdu es Hashem be'Simchah, *ve'Gilu bi'Re'adah"* - that great Simchah must be accompanied by a deep fear of Hashem.

(b) We learned in Shabbos that, according to the Tana Kama, the Torah was given on the *sixth* of Sivan, and according to Rebbi Yossi, on the *seventh*. Rebbi Yossi Hagelili holds like the Tana Kama, in which case the six days preceding Hashem's calling of Moshe must be referring to *after* Matan Torah; Rebbi Akiva, who holds that the mountain was covered for the six days *preceding* Matan Torah, must hold like the Rebbi Yossi - that the Torah was given on the *seventh*.

(c) "Vayikra Hashem el Moshe ba'Yom ha'Shevi'i" (Yisro).
What exactly is meant by "ba'Yom ha'Shevi'i" means according to ...

1. ... Rebbi Yossi Hagelili - on the *thirteenth* of Sivan.
2. ... Rebbi Akiva - on the *seventh*.

(a) If, as we currently believe in Rebbi Yossi Hagelili, Moshe entered the cloud on the seventh of Sivan, remained there until the thirteenth, and then went up to Hashem for forty days, he will only have descended with the Luchos on the *twenty-third* of Tamuz - clashing with the tradition that he brought them down and broke them on the *seventeenth*?

(b) In fact, answers the Gemara, the forty days includes the six days that Moshe spent in the cloud (and is not counted separately, as we initially thought).

(a) The Pasuk which (according to Rebbi Nasan) teaches us that Moshe and Yisrael both heard Hashem's voice refers to Matan Torah, whereas those of "Kol Lo" and "Kol Eilav", which the Tana explains to mean that only Moshe heard the voice, and not Yisrael, refers to the Mishkan.

(b) In the second answer, the Gemara explains that - even if both Pesukim are speaking about the Ohel Mo'ed, it was the Keri'ah, when Hashem called Moshe, that everybody heard, but as far as the actual conversation is concerned, that was confined to Moshe.

(c) The Pasuk in Ki Sisa writes that Moshe was unable to enter the Ohel Mo'ed because of the cloud. The Pasuk in Yisro, which writes "Vayavo Moshe be'Soch he'Anan" - does not mean that Moshe actually entered the cloud, but that Hashem arranged a path in the middle of the cloud.

(d) Tana de'Bei Rebbi Yishmael learns this from a 'Gezeirah-Shavah' - "Besoch" "Besoch" from Keri'as Yam-Suf, where the Torah also writes "Besoch ha'Yam", yet we know that they walked not in the middle of the water, but along a path in the sea.

(a) Hashem called Moshe before speaking to him - to teach us to do likewise, since it is considered Derech-Eretz to do so.

(b) We learn from the word "Leimor" - that whatever one person tells another, should be kept a secret, unless he authorizes to pass on the information (because "Leimor" is the acronym of 'Lo Emor' - see Agados Maharsha).

(c) Rebbi Yochanan and Resh Lakish both hold that whatever is written by the Milu'im, is Me'akev (crucial to the Avodah). Rebbi Chanina says that only what is Me'akev in future generations is Me'akev by the Milu'im, but not what is not.

(d) The first difference between them - is Semichah, which is not generally Me'akev the Korban. According to Rebbi Yochanan and Resh Lakish, it was nevertheless Me'akev the Milu'im; according to Rebbi Chanina, it was not.