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1)

(a) Rav Sheshes establishes the original Korban in the Beraisa currently under discussion, by the ram of Aharon, and not by the Korban Pesach, which is also a Korban Yachid whose time is fixed - because he follows the opinion of Rebbi Yehudah, who holds 'Ein Shochtin es ha'Pesach al ha'Yachid'. Consequently, it will always be a Korban ha'Shutfin, which cannot make a Temurah.

(b) Neither does he want to establish it by a Pesach Sheini, which is certainly a Korban Yachid - because Pesach Sheini does not override Tum'ah.

(a) The Korban Pesach is considered a Korban Tzibur - because it is brought by the entire community simultaneously.

(b) When the Tana of the Beraisa on Daf 50a. referred to the Pesach as a Korban Yachid - he had in mind the Pesach Sheini, which is not brought by the entire community.

(c) It overrides Shabbos and even Tum'ah - according to Rebbi Yehudah (whose reason will be clarified shortly).

(a) The Tana Kama of Rebbi Yehudah concedes that the Pesach Sheini overrides Shabbos. It does not however, override Tum'ah - because, if the Tum'ah does not override Pesach *Rishon*, then why should it override Pesach *Sheini*?

(b) Rebbi Yehudah counters that with the argument that the Torah gave Pesach Sheini as an opportunity to bring the Pesach *be'Taharah*. Failing that, one has no option other than to bring it *be'Tum'ah*.

4)

(a) The Torah writes "Asher Lo" (with regard to the Kohen Gadol's bull) three times - 1. "Asher Lo" - 've'Lo mi'Shel Tzibur' (who receive nothing from it); 2. "Asher Lo" - 've'Lo mi'Shel Echav ha'Kohanim' (even though they receive atonement from it); 3. "Asher Lo" - that even Bedi'eved he will not be Yotze, if he did not pay for it.

(b) We ought to learn from here - that the Kohanim are not partners in the bull. In other words, the Kohen Gadol is the full owner, and when we say that the other Kohanim are are included in the atonement, that is only because the Torah has declared them to be covered by *his* Korban (to resolve Rebbi Elazar's She'eilah above - in 6c3.).

(c) The Kohanim may nevertheless be partners in the bull, the Gemara concludes - because it may well be that, in this case, the Torah declared the bull partially Hefker, and made the Kohanim partners in it. In that case, we can go one stage further, and say that they are also partners with regard to a Temurah not being effective (the other side of Rebbi Elazar's She'eilah there).

(a) According to the Rabbanan, there were *two* curtains between the Heichal and the Kodesh Kodshim. Rebbi Yossi quotes the Pasuk in Terumah "ve'Hivdilah ha'Paroches Lachem, Bein ha'Kodesh u'Vein Kodesh ha'Kodashim" - to prove that there was only *one* curtain.

(b) The Rabbanan counter that the Pasuk speaks with reference to the Mishkan, but not to the Mikdash.

(c) The reason that there were *two* curtains in the second Beis Hamikdash - was because of the Amah Teraksin (the wall one Amah thick that divided between the Kodesh and the Kodesh Kodashim) during the first Beis Hamikdash, and they were not sure whether the Amah space belonged to the Kodesh or to the Kodesh Kodashim. (Note: The Gemara in Bava Basra 3a. explains discusses why it was not possible to construct a wall in the *second* Beis Hamikdash, like there was in the *first*.

(a) According to Rebbi Yehudah, the Kohen Gadol would walk between the Mizbe'ach ha'Ketores and the Menorah (with the Kaf and Machtah) to get to the Kodesh Kodashim via the south side of the Heichal - because the entrance to the Amah space between the two curtains was in the south.

(b) According to Rebbi Yossi, he walked between the Shulchan and the wall to get there.

(c) They both agree that the Kohen Gadol entered the actual Kodesh Kodashim on the *north* side of the Kodesh Kodashim.

(d) Rebbi Yossi holds that there was only *one* curtain, which opened into the Kodesh Kodashim on the north; Rebbi Yehudah agrees that he entered the Kodesh Kodashim on the north, as we explained above, only in his opinion, there were *two* curtains - with two openings: the first one, which was on the *south*, was to enter the space between them, and the second, to enter from the space into the Kodesh Kodashim, was on the *north*.

(a) Rebbi Meir, who says that the Kohen Gadol walked between the Shulchan and the Mizbe'ach to get to the Kodesh Kodshim - agrees in principle with Rebbi Yossi (that there was only *one* curtain between the Kodesh and the Kodesh Kodashim.

(b) For one of two reasons, he did not follow the same route through the Heichal as the one described by Rebbi Yossi: one of them is because, in his opinion, the Tables were placed from north to south, leaving no room between the main Shulchan and the wall. The other reason is because, even if the Tables were placed from east to west - leaving plenty of room to pass through the Heichal via the north wall, it would not have been appropriate to take that route, which would have enabled him to look into the Kodesh Kodashim as he walked towards it.

(c) There is no problem how the Kohen Gadol got passed, according to the *first* answer - because even though the Tables did stretch as far as the Mizbe'ach, we have already learned that the Mizbe'ach was drawn slightly towards the east, leaving a gap between it and the two rows, each consisting of five tables.

(d) Rebbi Yossi counters the *second* answer by pointing out that if Yisrael were so special that they have the right to pray to Hashem every day without a Sheli'ach - then it is not surprising that their Sheli'ach on Yom Kipur would have the added advantage of being able to walk directly into the Kodesh Kodashim.