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1) We learn that the Ketores on Yom Kipur had to be doubly refined - from the Pasuk in Acharei-Mos (by Yom Kipur) "Ketores Samim *Dakah*, which, in view of the existing Pasuk in Ki Sisa (by the daily Ketores) "ve'Shachakta Memenah Hadek', is otherwise superfluous.

2)

(a) The Kohanim ascended the ramp on the east side - because it was the closest to their right side, and we have already learned that one should always turn to one's right.

(b) The Kohen Gadol ascended it in the middle, and made Kidush Yadayim ve'Raglayim from a special golden basin - on Yom Kipur - as a mark of a distinction, because, on Yom Kipur, he was the Sheli'ach of Hashem.

(a) The Ma'arachah Gedolah (for the Korbanos) and the Ma'arachah Sheni'ah shel Ketores - had to be lit daily on the Mizbe'ach ha'Olah.

(b) The extra Ma'arachah that they had to kindle on Yom Kipur was for the coals that they took for the Ketores that the Kohen Gadol took into the Kodesh Kodshim.

(c) The purpose of ...

1. ... the third daily Ma'arachah (according to Rebbi Yossi) - was to keep the fire on the main Ma'arachah burning, should it threaten to become extinguished.
2. ... the fourth daily Ma'arachah (according to Rebbi Meir) - for the limbs and the fat-pieces that had not yet burnt on the Ma'arachah.

(a) The Pasuk ...

1. ... "Hi ha'Olah al *Mokdah* al ha'Mizbe'ach ... " - is the source for the Ma'arachah Gedolah.
2. ... "ve'Eish ha'Mizbe'ach *Tukad* Bo" - for the second Ma'arachah (for the Ketores).

(b) Rebbi Yehudah is the author of the first opinion - that there had to be *two* Ma'arachos every day.

(c) Rebbi Yossi learns the third Ma'arachah (for preserving the main Ma'arachah) from "ve'ha'Eish al ha'Mizbe'ach *Tukad* Bo ... ". Rebbi Yehudah learns from this Pasuk that the small splinters of wood from which they set fire to the larger logs, must be lit *on top of* the Mizbe'ach.

(d) Rebbi Yossi learns this from the same Pasuk as Rebbi Shimon: "ve'Nasnu Aharon ha'Kohen Eish al ha'Mizbe'ach". Rebbi Yehudah learns from there - that lighting the splinters of wood must be performed by a Kohen wearing the Bigdei Kehunah.

(a) We learn from the Pasuk in Korach "Ach el K'lei ha'Kodesh ve'el ha'Mizbe'ach Lo Yikravu" - that Zarim are forbidden to ascend the Mizbe'ach.

(b) Even though Rebbi Yehudah has already learned that lighting the splinters of wood must be performed on top of the Mizbe'ach, he nevertheless needs a Pasuk to preclude Zarim (or even Kohanim without their Bigdei Kehunah, who are also considered Zarim) from performing it - since, if not for this Pasuk, we would have thought that lighting the splinters is not an Avodah, and the person who is performing it is permitted to stand on the floor of the Azarah and fan them with a large pair of bellows.

(a) Rebbi Meir learns from the extra 'Vav' in "*ve*'Eish ha'Mizbe'ach Tukad Bo" - that the limbs and fat-pieces that have not yet been burned, must be burned on a special Ma'arachah.

(b) The other Tana'im do not Darshen the extra 'Vav'. They learn nothing from it.

7)

(a) According to the Rabbanan of Rebbi Meir, the limbs and the fat-pieces of yesterday's Korbanos that had not been completely burned on the Mizbe'ach - were simply returned to the Ma'arachah Gedolah and burned there.

(b) If there was no room on the Mizbe'ach - they would arrange them on the ramp or on the Sovev (the ledge surrounding the Mizbe'ach slightly above the half way mark) [to prevent them from becoming Nosar at daybreak] until the Ma'arachah was arranged in the morning, and then they would burn them on it.

(c) The Rabbanan learn this from the Pasuk "Asher Tochal es ha'Olah al ha'Mizbe'ach" (which is not needed for the beginning of the Avodah). Rebbi Meir uses this Pasuk - to deduce from it that it is specifically the pieces of *Olah* that fell off the Mizbe'ach that must be re-placed, but not *Ketores* that fell off the Mizbe'ach ha'Ketores.

(a) All the Tana'im learn the extra Ma'arachah for the Ketores on Yom Kipur from "*ve'ha*'Eish al ha'Mizbe'ach Tukad Bo ... ".

(b) They may well not Darshen an extra 'Hey', but they *do* Darshen an extra 'Vav 'Hey'!

(a) We learn from the Pasuk "Eish Tamid *Tukad* Bo, Lo Sichbeh" - that the second Ma'arachah (for the Ketores) must be lit on the Mizbe'ach *ha'Olah* (and not on the Mizbe'ach *ha'Ketores* - which one may otherwise have thought).

(b) We suggest that the fire for the pan on Yom Kipur and the flame of the Menorah were taken from the Mizbe'ach ha'Olah, from a 'Gezeirah-Shavah' of "Eish" "Eish" - from the Ketores.

(c) But this is refuted on the grounds that the comparison to the Ketores may be explained differently: because we could say that - just as the fire for the *Ketores* was taken from the nearest point (i.e. the Mizbe'ach ha'Olah), so too, must the fire for the *pan* and the *Menorah* be taken from the nearest point (i.e. the Mizbe'ach ha'Ketores).

(d) We finally learn the flame for the *Menorah* from the Pasuk "*Eish Tamid* Tukad al ha'Mizbe'ach" - which we explain to mean that the fire by which the Torah writes "Tamid" (i.e. the Menorah) should be taken from the Mizbe'ach ha'OLah.

(a) We subsequently try to apply the previous conclusion (by Menorah) to the fire for the Ketores on Yom Kipur - with a 'Gezeirah-Shavah' of "Eish" "Eish".

(b) We finally learn that the fire for the Ketores on Yom Kipur had to be taken from the Mizbe'ach ha'Olah, from the Pasuk in Acharei-Mos "ve'Lakach Me'lo ha'Machtah Gachalei Eish me'Al ha'Mizbe'ach *mi*'Lifnei Hashem" - by explaining *mi*'Lifnei Hashem" to mean the Mizbe'ach which stands only partially before Hashem (i.e. the Mizbe'ach ha'Olah; whereas the Mizbe'ach ha'Ketores was *entirely* before Hashem.

(c) Had the Torah just written ...

1. ... "me'Al ha'Mizbe'ach" - we would have thought that this refers to the Mizbe'ach ha'Ketores (Note: the Mizbe'ach ha'Ketores = the Mizbe'ach ha'Zahav = the Mizbe'ach ha'Panimi; and the Mizbe'ach ha'Olah = the Mizbe'ach ha'Nechoshes = the Mizbe'ach ha'Chitzon.)
2. ... "mi'Lifnei Hashem" - we would have thought that the Torah is instructing the Kohen Gadol to take coals from the *centre* of the Mizbe'ach - which is before Hashem, but not from the sides).