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1) THE KOHEN MUST BE ON THE FLOOR

(a) (Mishnah): If he was standing on top of vessels or an animal or another person's feet, his Avodah is Pasul.
(b) Question: What is the source of this?
(c) Version #1 - Rashi - Answer (Tana d'vei R. Yishmael): The floor of the Azarah is Kodesh, and Klei Shares are Kodoshim;
(d) Version #2 - Tosfos - Answer (Tana d'vei R. Yishmael): The floor of the Azarah is Mekadesh one who stands on it to serve, and Klei Shares (i.e. Bigdei Kehunah) are Mekadesh the Kohen to serve; (end of Version #2)

1. Just as a Chatzizah between the Kohen and the Klei Shares is Posel, also between him and the floor.

(e) The Mishnah could not have omitted the latter cases.

1. If it only taught standing on top of vessels, one might have thought that this is Chotzetz because vessels are not flesh, but an animal is not a Chatzizah;
2. If it only taught standing on animals, one might have thought that this is Chotzetz, but standing on a person is not.

(f) (Beraisa - R. Eliezer): If one foot was on the floor and the other was on top of a vessel or rock, if the vessel or rock could be removed and he could stand on the other foot, the Avodah is Kosher, if not, it is Pasul.
(g) Version #1 Question (R. Ami): If a stone of the floor came loose and one stood on it, what is the law?

1. If he is not intending to reattach it, surely it is a Chatzizah;
2. The question is when he intends to reattach it:

i. Since he intends to reattach it, it is as if it is attached;
ii. Or, since it is now detached, it is a Chatzizah?

(h) Version #2 - Rabah Zuti - Question (R. Ami): If a stone of the floor was uprooted and he stood in its place, what is the law?

1. Question: What is he unsure about?
2. Answer #1: He is unsure whether David was Mekadesh only the floor, or also underneath it (all the way down).
3. Objection: If so, he should have asked about if the entire floor was uprooted!
4. Answer #2: Rather, surely David was also Mekadesh underneath the floor;

i. The question is whether or not standing where a rock is missing is a proper way to do Avodah.

(i) This question is not resolved.

(a) (Mishnah): If he received the blood with his left hand, it is Pasul; R. Shimon says, it is Kosher.
(b) (Beraisa): "V'Lakach...b'Etzba'o" - This teaches that Kabalah must be with the right hand.

1. "B'Etzba'o v'Nasan" - This teaches that Zerikah must be with the right hand.
2. R. Shimon: It does not say 'Yad' regarding Kabalah;

i. It does say "B'Etzba'o v'Nasan" (therefore, the right hand must be used for Zerikah).
ii. Since it does not say 'Yad' regarding Kabalah, it may be done with the left hand.

(c) Question: What is R. Shimon's reason?

1. If he learns a Gezerah Shavah (from Metzora), he should require the right hand for Kabalah, even if it does not say 'Yad'!
2. If he does not learn a Gezerah Shavah, he should not require the right hand for Kabalah, even if it would say 'Yad'!

(d) Answer #1 (Rav Yehudah): Really, he does not learn a Gezerah Shavah;

1. He said, since it does not say 'Yad Yamin' regarding Kabalah, if he received with his left hand it is Kosher.

(e) Question #1 (Rabah): If so, he should say the same regarding Zerikah!
(f) Question #2 (Rabah): R. Shimon does learn a Gezerah Shavah!

1. (Beraisa - R. Shimon): Wherever it says 'Yad' or 'Etzba', it refers to the right hand or finger.

(g) Answer #2 (Rava): Really, he learns a Gezerah Shavah;

1. He said, since it does not say 'Yad' regarding Kabalah, rather 'Etzba', and one cannot receive the blood with his finger, (we only learn that the right hand is required regarding Zerikah (which is possible with the finger)), Kabalah with the left hand is Kosher.

(h) Objection (Rav Sama brei d'Rav Ashi): If there is a handle on the vessel, one can receive the blood (by holding the vessel) with his finger!
(i) Answer #3 (Abaye): They argue whether "B'Etzba'o" is expounded to refer to what comes earlier (Kabalah) and/or later (Zerikah) in the verse.

1. (Chachamim say that it is expounded to refer to both; R. Shimon says, it only teaches about Zerikah, which comes later.)

(j) (Abaye): R. Elazar b'Rebbi Shimon argues with his father and with Chachamim.

1. (Beraisa - R. Elazar b'Rebbi Shimon): Wherever it says 'Etzba' regarding Kabalah (but not Zerikah, e.g. in the above verse, of an individual's Chatas), if he deviated (e.g. used his left hand) in Kabalah it is Pasul, if he deviated in Zerikah, it is Kosher;
2. Wherever it says 'Etzba' regarding Zerikah (but not Kabalah), if he deviated in Zerikah it is Pasul, if he deviated in Kabalah, it is Kosher.

(k) Question: Where does it says 'Etzba' regarding Zerikah?
(l) Answer: "V'Lakachta...v'Nasata...b'Etzba'echa" (regarding the bull of the inauguration of the Mishkan).
(m) He holds that it is expounded to refer to what comes earlier (Zerikah), not what comes before that (Kabalah), and not what comes later (Zerikah, in the above verse "V'Lakach b'Etzba'o v'Nasan").

(a) (Rabah bar bar Chanah): 'Etzba' and 'Kehunah' always teach that the right hand is required.

1. We are thinking that this is only when it says both of them - "V'Lakach ha'Kohen...b'Etzba'o v'Nasan"
2. We learn from Metzora, by which it says "V'Taval ha'Kohen Es Etzba'o ha'Ymanis".

(b) Question: Regarding Kemitzah, it only says 'Kohen';

1. (Mishnah): If Kemitzah was done with the left hand, it is Pasul.

(c) Answer (Rabah): 'Etzba' *or* 'Kehunah' by itself teaches that the right hand is required.
(d) Question (Abaye): Regarding Holachah of limbs to the Altar, it says Kohen - "V'Hikriv ha'Kohen..."

1. This refers to bringing the limbs to the ramp.
2. (Mishnah): (One Kohen carries) the right leg in his left hand, the place where it was cut faces himself!

(e) Answer: 'Etzba' or 'Kehunah' teaches that the right hand is required regarding something that is Me'akev atonement, similar to (sprinkling on a) Metzora (from which we learned).
(f) Question: But it says 'Kehunah' regarding Kabalah, and it is Me'akev atonement (and R. Shimon is Machshir with the left hand)!

1. (Mishnah): If Kabalah was done with the left hand, it is Pasul;
2. R. Shimon says, it is Kosher.

(g) Answer: R. Shimon says that it must say both 'Etzba' and 'Kehunah'.
(h) Question: R. Shimon does not require both!

1. (Beraisa - R. Shimon): Wherever it says 'Yad', this refers to the right hand; 'Etzba' always refers to the right finger.

(i) Answer: (He holds that) 'Etzba' by itself teaches that the right hand is required, 'Kehunah' by itself does not teach this.
(j) Question: What do we learn from 'Kehunah'?
(k) Answer: He must be (wearing Bigdei Kehunah) like a Kohen.
(l) Question: Regarding Zerikah it only says 'Kehunah';

1. (Mishnah): If Zerikah was done with the left hand, it is Pasul;
2. R. Shimon does not argue!

(m) Answer: A Beraisa teaches that he does argue.

1. (Beraisa): If Kabalah was done with the left hand, it is Pasul;
2. R. Shimon says, it is Kosher.
3. If Zerikah was done with the left hand, it is Pasul;
4. R. Shimon says, it is Kosher.