Daf 22

1) Originally, anyone who wanted to do Trumas Hadeshen, did it. If there were many candidates, they had a race to run up the ramp. Whoever got within four Amos first, he did the Trumah. (There's an unresolved inquiry if he needs to be the first within four Amos of the top of the ramp, or the Amah of the Yesod and the Amah of the Sovev.) The reason they didn't choose through a Piyus, since it wasn't so important, so they assumed there won't be too many people vying for it to justify its own Piyus.

2) The reason why they didn't consider it too important to show up was because it was a night Avodah. (Although they had a Piyus for burning the limbs that was done at night, since it was a continuation and an ending to the day Avodah, it's important like a day Avodah,) Alternatively, they didn't come since they were overcome by their sleeping. (Although they need to keep awake to burn the limbs, and they still had a Piyus, [Tosfos: despite that they had the ability to burn it during the day, but they would be required to wait until midnight for, perhaps, some of the limbs might blast from the fire, and you would need to return it]); we must differentiate between waking up, (which is harder), and keeping yourself from going to sleep.

3) Afterwards, they saw that it lead to danger, they made a Piyus for it. Since they saw that people refrained from coming since they might not win (so why get up so early) [Tosfos: perhaps that it wasn't exact that this happened afterwards, but they suspected at the time that this would happen]; so they said that whoever wins it also gets to set up the bonfires on the Mizbeach and to add the two logs (to make the prize sweeter to attract people to the Piyus).

4) When they used to run, if two people reached the mark at the same time, they stuck out their fingers to be counted (to choose who to do it), but they can't count them personally since you're not allowed to count Jews even for a Mitzvah.

Daf 23

5) A Talmid Chachum who doesn't nurse revenge, or keeps a grudge, in his heart like a snake over someone who caused pain to his body is not a real Talmid Chachum. However, this is only in his heart [Rashi: that if others take the proper revenge for him, he'll keep quiet and don't protest it.] However, he should be among those who are insulted and don't insult others. They hear their degradement, and they don't respond in kind; the Pasuk says that they're "my love ones as the sun comes out." This is only when the offender didn't appease him, but if he appeases him, he should be appeased, as we say; all who forgo what's done to him, Hashem will also remove all of his sins.

6) However, the prohibition of revenge and having a grudge is only for money. As we say that if his friend doesn't lend him a utensil, he shouldn't refuse lending him because it's revenge, and he can't lend it and say that "I'm not like you," since it's holding a grudge.

7) That, which we say that they get counted by sticking out a finger, only one for a well person, and two for a sick person (who it's hard to bend his fingers), but not three fingers. If he puts out three, you count him, but you only count him as one. However, if the second finger he sticks out is a thumb, which is more apt to be taken as two people since they're so far apart and it's only to trick us to count him as two, we don't count him, but we take him out to lash him.

8) It says by removing the ashes that he removes his regular clothing and wears other clothing. The Tanna Kama learns that those two sets of clothing has a Hekish between them, so the second one also needs to be Bigdei Kodesh. However, they need to be inferior clothing since you don't use the same clothing that you cook for your master to serve him when you pour him his cup. R' Eliezer says: 'others' refer to other types of Kohanim, that you can have a blemished Kohein to carry it out..

9) Reish Lakish says that the argument is by carrying out the ash, and the same would be true by Trumas Hadeshen. After all, it's not a true Avodah since the Torah only writes by it to wear two Begadim, the pants and shirt. [Although the Tanna Kama Pasuls a blemished Kohein, and even R' Eliezer who permits only does so from a Drasha, which seems to show it to be an Avodah; however, since you need a Kohein, and a blemished Kohein is like a non-Kohein regarding Avodah, we can't permit him doing it without a Drasha despite not being a true Avodah. We can't bring a proof that it needs some Bigadim, so it must be an Avodah; since Kohanim could wear Bigadim even when it's not an Avodah, we can say that it's just a Gezeiras Hakasuv for him to wear it. A proof to that; R' Yochanan requires all four Begadim, and according to R' Eliezer, he allows a blemished Kohein to do it, so it can't be an Avodah.]

10) R' Yochanan says: the Pasuk reveals to us that you need these two Begadim, and it's assumed that he also needs the rest of the Begadim. The Pasuk only mentioned these because of the Chiddushim written by them, that the shirt must be to the length of your body, and that you need to place the pants on first. Therefore, they only argue with carrying out the ash, but Trumas Hadeshen is a real Avodah.

11) We find a Tannaic argument what the extra word "you shall wear" comes to include. The Tanna Kama says that it includes to wear all four Begadim by Trumas Hadeshen. R' Dosa says to include the Kohein Gadol's Begadim on Yom Kippur, that a regular Kohein may wear it afterwards. (When the Pasuk says to "leave it there," it only means that the Kohein Gadol may not use it again on Yom Kippur. Rebbi says that it needs to be buried, and it can't be used by a regular Kohein like R' Dosa held. After all, the belt of the regular Kohein had Shatnez, and this one is only linen. Also, you can't use something of higher Kedusha for a lesser Kedusha.) Rebbi says that it includes that you may wear Bigdei Kehuna that's worn out.

Daf 24

12) You don't need to say that they argue whether you need four Begadim by Trumas Hadeshen or not. Really, we can say that everyone requires the four Begadim, but the Tanna Kama says that you need a Pasuk to include them, and the other Tannaim held that you don't need a Pasuk, but once the Torah reveals you need two Begadim, we can assume it includes all of them.

13) We learn Trumas Hadeshen from Mincha that you need to remove a Shiur of a Kemitza of ash. [Rashi says that it doesn't need to be exact, but it should be at least a Kemitza, since we don't expect him to actually do Kemitza with the ash and coals.]

14) Rav says that a non-Kohein is not Chayiv death for doing an Avodah unless it's one that finishes a set of Avodahs, and only if it presents something to Hashem, (and is not just a removal). Therefore, he's only Chayiv for sprinkling blood (even when done in the Heichel on the Paroches, even placing the oil on the body of the Metzorah), burning on the Mizbeach, and the Nisuch of wine and water. Levi adds that he's Chayiv also for Trumas Hadeshen, even though it's an Avodah of removing (and not presenting), we only say that it needs to be a presenting Avodah inside (the Kodesh Hakadoshim, to remove the spoon and shovel with coals, and from inside the Heichel, cleaning off the inner Mizbeach and cleaning the Menorah), but not for those done outside (i.e., in the Azarah).

15) For the Shulchon, there is no finishing Avodah besides burning the spices in the cups. You can't be Chayiv for the Menorah, since the finishing is lighting the Menorah, and the lighting is not a true Avodah.

16) Rav and Levi didn't say that you're Chayiv for setting up the two logs on the bonfire since there is another Avodah after it to place the limbs over them. However, R' Yochanan says a non-Kohein is Chayiv for setting up the two logs since it's the ending Avodah involving wood.

17) This, that we' make four Piyusim, and we don't make one Piyus for all the Avodos of the day; it's in order to fulfill the verse "you should go through the house of Hashem with great sound" (i.e., to have a lot of rumble for every Piyus).

18) R' Nachman said that they stood in the Piyus with their own non-holy clothing, for, if they were already in the Bigdei Kehuna, some powerful Kohanim will force their way to do the Avodah. R' Sheishes says that they did it in Bigdei Kehuna, because if they did it in their own clothing, they might be so excited to win, since the Avodah was very dear to them, and will do the Avodah before he changes to the Bigdei Kehuna.

Daf 25

19) They did the Piyus in the east of the Lishkos Hagazis, and the elder sat in the west. The appointed one removed the Mitznefes from one of their heads, and from there, they started counting. According to R' Nachman who says that the Piyus was done in their own clothing, the reason he had a Mitznefes on is because their mothers made them their personal Bigdei Kehuna replicas (to show their wealth, the beauty of their handiwork and how they beautify Mitzvos), which we allow them to do private Avodahs with them [Rashi later explains: like removing the spoon an shovel after the Ketores, since it's not needed for the public Avodah, but it's upon him to clean up the place.]

20) This proves that part of the Lishkas Hagazis is Chulin, since the elder wouldn't be able to sit there otherwise, since no one can sit in the Mikdash except for the kings of Judah. [Tosfos says: although we say that they sat down to eat Kodshim; that must only refer to Kodshim Kalim in Yerushalayim. Ri b. Avraham answers: they're allowed to sit if it's needed for the Avodah. After all, we see that the Kohanim eat the Kodshim and, through that, the owner's get an atonement. However, this Piyus is not so necessary for the Avodah, since you technically don't need a Piyus for the Avodah. Alternatively, eating Kodshim is different since the Torah requires them to eat in greatness, the way kings eat, so they must eat it sitting.]

21) It also proves that part of it is in Kodesh, or else it wouldn't fulfill "you should go through the house of Hashem with great sound." [Tosfos asks: if so, you should do the Piyus in the Azarah. R' Tam answers: since you're taking off the hat of one of them, it's a disgrace to stand that way in the Azarah. Alternatively, R' Yitzchok b. Baruch answers: since they're in a circle, you'll have some of them with their backs to the Heichel.]

22) It also proves that there are two openings to the Lishka, one to Hekdesh and one to Kodesh. After all, If it's only open to Chol, it's completely Chulin, and if it's only open to Hekdesh, it's completely Kodesh. [Tosfos adds: even regarding sitting, and not like those who say that it's permitted to sit if it was built in Chol, but only opened to Kodesh.]

23) the second Piyus determined who Shechts, who sprinkles the blood etc. until the carrying of the limbs up to the Mizbeach's ramp. It was thirteen Kohanim in all. However, whoever won the Piyus took the adjacent twelve Kohanim with him for these rolls, and they didn't have a separate Piyus for every one.

24) By the Piyus of the Ketores, R' Yehuda said there wasn't a separate Piyus for someone to bring the shovel full of coals, but he told the Kohein next to him to have the merit to join him by bringing in the shovel. [Tosfos says: the Rabanan who argue with R' Yehuda either hold that they had as separate Piyus for the shovel since it's also uncommon to do and makes people rich, but regularly he agrees that the next people in line merit it and they didn't make a second Piyus. Alternatively, everyone agrees that there was only one Piyus. However, R' Yehuda says that the one who won it is allowed to do it all himself if he desires like the Kohein Gadol did on Yom Kippur, since it's one Avodah. However, even though it's a little easier than the Kohein Gadol's job since he doesn't need to scoop the Ketores up in his palms, since it's somewhat hard to do that way, he can choose someone else to help him. To avoid resentment, he just asks the one standing next to him to bring the shovel (and it's not like the second Piyus when the others next to him automatically got the rolls). The Rabanan say that the second Kohein also automatically merits to bring the shovel.]

25) The one who merits to do the sprinkling of the Tamid's blood also catches the blood and we don't worry that, because of his great excitement to sprinkle the blood, he won't wait to catch all the blood. However, the Shochet shouldn't be the one to also catch the blood since a non-Kohein is allowed to Shecht, then he might come to catch the blood too which is not allowed to be done by the non-Kohein.

26) Some say that they carried up the limbs of the Tamid in the order of how big the limbs are. Some say in the order of how fatty they were. Some say in the order that the animal walked. Some say in the order that they exposed it during flaying. Some say in the order they cut it up.

27) You bring up a foot with the head. Since the head has too many bones (and not much meat), you need to bring up the foot with it. The head is first burned with the fats, and they used the fats to cover the place of Shechita, which is an honorable way to serve Heaven.

Daf 26

28) You don't make a Piyus for the afternoon Tamid, rather those who got the rolls in the morning repeat them in the afternoon. [Tosfos says: although there is no parallel by the morning Tamid's Piyus who would put the two logs on, since it was won by the one who did the Trumas Hadeshen; we must say that they added two extra winners at the morning's Piyus to win the roll of bringing up the two logs in the afternoon. It's better to say that the Piyus happened then when the Piyus was also picking out those who were doing the afternoon Tamid than to make up and say that the two who cleaned out the Menorah and the inner Mizbeach from the first Piyus does them, since they didn't do anything in the afternoon to parallel what they did in the morning.] Only on Shabbos, when you have the outgoing Mishmar doing the morning Tamid, and the incoming Mishmar doing the afternoon Tamid, you need to make a separate Piyus by the afternoon.

29) The third Piyus determined who brought the Ketores. they only had new candidates (who never did it) since it's an uncommon Avodah to do, and it makes one rich (we try to give everyone a chance). The fourth Piyus determines who carries the limbs from the ramp onto the Mizbeach. The Kohanim who weren't in the third Piyus joins those who were in the third Piyus to get a chance in this fourth Piyus. However, R' Elazar b. Yaakov says that, those who brought it to the ramp brought it completely up the Mizbeach. The fourth Piyus was who held the shovel for the Ketores. (This is not like R' Yehuda who says that they didn't make a Piyus for the shovel.)

30) Our Tanna holds that it's better to switch people and have others to carry it from the ramp to the Mizbeach because the more people participating, the more greatness is brought to Hashem. However, R' Elazar b. Yaakov says that this is not proper to abandon your job when it's half done in the place of the Shechina. [Tosfos says: it's not similar to a Korban Pesach that we have rows of Kohanim passing the blood to each other; since that's proper service since you don't leave the service, but you get other blood to pass. However, here, the first Kohanim deposit the limbs on the ramp and leave.]

31) The morning Tamid is brought with nine Kohanim daily. During Sukkos, it was done with ten Kohanim, since you need an extra one to carry the water for Nisuch Hamayim. The afternoon Tamid was done with eleven Kohanim, since you need two extra Kohanim to carry the two logs. The morning Tamid during Shabbos and Sukkos was done with twelve, the two extra Koheins for the cups of incense that were on the Shulchon, and one carrying the water. However, you never get that amount even by the afternoon Tamid during Sukkos, since the water was only brought in the morning and not in the afternoon.

32) A ram is brought with eleven Kohanim and a bull with twenty four.

33) Flaying and cutting up the limbs may be done by non-Kohanim.

Daf 27

34) You need a Kohein to carry the limbs up to the Mizbeach. This infers that you don't need a Kohain to carry the wood up the Mizbeach. This last inference infers that you only don't need a Kohein for regular wood, but you do need a Kohein for carrying up the two logs. [Tosfos says: the reason that we can't deduce this from the Halacha that you need a Kohein to do anything while standing on the Mizbeach, like we'll say later; since he can stand on the floor and throw the logs on the Mizbeach.]

35) A non-Kohein may do any night Avodah. Therefore, they're allowed to set up the bonfire wood. Although they're not allowed to burn the limbs; since they're really the ending of the day Avodah. They're also Pasul to do the Trumas Hadeshen, since we consider it the beginning of the day Avodah. After all, if he does Kiddush Yadayim V'raglayim for the Trumas Hadeshen, he doesn't need to do it again for any Avodahs during the day. [Tosfos points out: this only fits according to the version that says the rationale why you don't need to wash your hands and feet again is because it's the beginning of the Avodah. However, there is another version that says, even though it's a night Avodah, it still helps for the day since you already washed for some Avodah.]

36) The placing of the two logs is a day Avodah and a non-Kohein can't do it, so it requires a Piyus. The reason they need a Piyus by the Trumas Hadeshen [Rashi: according to Rav who says that a non-Kohein is exempt if he does it. Tosfos disagrees, since our Gemara is according to R' Yochanan who holds in the Yerushalmi that they're Chayiv. Rather, according to the version that held it to be a night Avodah, and we're trying to explain all this according to all opinions]; since it became dangerous with that incident when someone knocked the other off the ramp.

Daf 28

37) However it can't be like those who say that a non-Kohein is Chaiv if he places the two logs since they're the end of the Avodah at night, so it's considered an end Avodah. For, if so, it would need a Piyus for itself. However, now that it's a day Avodah, I understand why it doesn't need its own Piyus and is included in the Trumas Hadeshen's Piyus, since it's not its own Avodah.