Daf 28

1) The Sagan told someone to go (on top of the wall) to see if the time of Shechita (of the Tamid) came. (It says at the end of last Perek that they didn't need this information for placing on the two logs because, even if it was placed too early, it could be removed and replaced.)

2) He asked the person who is looking out; according to R' Yishmael, "is it lit up?" According to R' Akiva; "is it lighter than just lit up?" According to Nechuma b. Ashkifon "is it lit up until Chevron?" According to Masya b. Shmuel; "is the whole east lit up until Chevron?" According to R' Yehuda b. Bava; he adds "are employers going out to hire workers?" They don't Shecht until he responds 'yes.'

3) Milah is Kosher no matter when it's done during the day, but the zealous do it in the morning like all Mitzvos. As we see that Avraham Avinu got up early. [Tosfos brings the Gemara in Pesachim: we learn from Avraham that he doesn't need to be zealous to do Mitzvos before morning. We must say that it refers to him rising early to go to the Akeida. After all, there he could have went before morning since he had two attendants with him, and there is a rule the people going to do a Mitzvah don't get harmed. However, that which we learn from "and Avraham rose early in the morning "that someone shouldn't go out by himself at night; we must say that was the one by Sedom, since he walked himself, since no one else was fit to see the downfall of the wicked, and he wasn't doing a Mitzvah, since Hashem didn't want him to Daven for them.]

4) Avraham Davened Mincha by midday as soon as the shade of the wall fell on the east. Even though we don't start dealing with the afternoon Tamid until a half hour after midday; that's because the wall of the Mikdash was slanty and didn't produce shade until a half hour later. Alternatively, since Avraham was a great astrologer, or because he was a great elder who was at the head of a Yeshiva, he was able to be sure that it's truly after midday; but we can't be that sure, so we need to add on a half hour.

5) The reason they needed someone to go on top of the wall to look if it's starting to light up since they once were fooled by the light of the moon and Shechted at night. Although the moon's light is more straight and the sun's light spreads out more; they made a mistake since it was a cloudy day which even spreads out the moon's light.

6) Therefore, on a cloudy day, we view it as if it's all sun. Therefore, it's a good day to spread out your skins (to dry them out). Also, since you're not allowed to knead dough for Matzah in the sun, (nor can you do it with heated water); during a cloudy day, you can't even knead it in the shade.

Daf 29

7) Not only is a Tamid that was Shechted at night is Pasul, but even Melika of a bird and Kemitza of a Mincha is Pasul at night. [Tosfos says; the reason we don't say these are anyhow Pasul since they were done before the Shechita of the Tamid; we must say that the prohibition is only to burn the limbs (or the Kemitza) before the limbs of the Tamid, but not the Shechita (or its equivalent, Melika and Kemitza). You can't Pasul it because it was done before the opening of the Heichel's doors since that only Pasuls by Shechita, but not Melika and Kemitza.

The Ri answers: it's just a Mitzvah L'chatchila to Shecht the Tamid first, but B'dieved, it doesn't prevent the Korban from being Kosher. Although the Gemara in Pesachim says that, if all the owners of a Pesach remove themselves from it (even according to the opinion that you don't need to actually change it into a Shlomim, but once it's not fit for a Pesach anymore it automatically becomes a Shlomim), it's Pasul because it's a Shlomim Shechted after the afternoon Tamid; we must say that it's Kosher from the Torah, but it's forbidden to burn its limbs. We can't say that he should just bring it up on the Mizbeach and burn it the next day, since there's an Amaroic argument whether it can become Nossar on top of the Mizbeach, and that Gemara may hold like those who say it becomes Nossar. The reason why we wouldn't say in that case, since the limbs can't be burned, that we should allow the meat to be eaten right away; since, as soon as the owners removed themselves from the Pesach, it wasn't fit anymore to bring its limbs, so we don't say that, since you can't burn the limbs, you can eat the meat. Alternatively, when we say that it's Pasul, it means that, if you Shechted it, it's rabbinically forbidden to sprinkle the blood since you might come to burn the limbs after the afternoon Tamid.]

8) This, that the Kemitza is Pasul and you just don't return it back into the flour and redo it by day, because a Kli Sharies is Mekadesh it before its time (i.e., before it turns day when it could be brought). [Rashi explains: that the Kli you place the Kemitza inside is Mekadesh it. Tosfos explains: when you put the whole Mincha in a Kli. Even though you don't need to make Kemitza to Pasul, since it's Pasul as soon as it's placed in the Kli Sharies; however, before Kemitza, you need to wait until daybreak to burn it since it needs to become Nossar, but with Kemitza, you can burn it right away.]

9) Even though we say that anything that's brought during the day can only become Kodesh by day, and not by night, that's only to make the Mincha Kosher. However, to Pasul the Korban, it can become Kodesh by night too.

10) Although we set up the Lechem Hapanim on the Shulchon on the earlier Shabbos for the next Shabbos, and we don't say that he was Mekadesh before the proper time and it will become Pasul for Lina; Rava answers: really, it doesn't become Kodesh before its proper time, except that he holds that the night before is not considered as a lack of time, (so it could be Kodesh the night before and become Nossar by day). Although this only explains why it doesn't become Pasul during the week, but the reason that it doesn't become Pasul Friday night; they remove it from the Shulchon on Friday afternoon. R' Ashi answers: you don't need to remove it Friday afternoon, but since it was set up way before the Mitzvah to be put it there, we view it as if a monkey set it up, which is considered as if it was set up by itself, so it doesn't become Kodesh when Friday night comes in. [Tosfos says: however, that, which we say it's Pasul by night, it's only when it was put into it near dawn and he intends it to be Kodesh since he thinks it's already day. However, when it's not its time yet, we know he doesn't intend to Mekadesh it as its Mitzvah, and it's considered, in the aspect of Kiddush, as a monkey placing it there.]

11) Everyone in the Mikdash that defecates needs to Toivel in order to return to doing the Avoda. All who urinates needs Kiddush (i.e., to wash) his hands and feet. The feet need washing to wash off any drops of urine that splashed on them, and the hands need washing since you need to wipe off those drops of urine. After all, you need to wipe off as much as the drops that you can so that people shouldn't accuse you of haveing a damaged organ (that can't urinate in a stream, which is also an indication that you can't have children), and they'll start rumors that your children are Mamzeirim. [Tosfos says: even though the Rabanan who disagree with R' Eliezer say that you can hold onto your male organ when you urinate to make sure that the urine doesn't splash on your feet so not to start these rumors, you still need to wipe up urine since it's impossible to prevent every drip. Also, it seems that the Rabanan at the end agreed to R' Eliezer that you can't hold that organ at all. Although the Gemara doesn't say that explicitly, but it's the implication from many Gemaras that it's true according to all.]

Daf 30

12) [Tosfos says: although R' Eliezer responded to the Rabanan's claim that it's better to have people start rumors on your children than to be wicked before Hashem for a moment, and he didn't just respond that you can get out of these rumors by wiping up anything that splashed; that's because, without lifting your organ, it will leave too much splashing that it will still be recognizable after wiping it off. Alternatively, it will be too much, and the person will just leave it since it's a great bother to remove it.]

13) If you have dung stuck on the outside of the anal canal, it's forbidden to say Shma. This is even if it can't be seen when standing, but only when sitting. (However, if it can't be seen when sitting, it's permitted, since the Torah was not given to angels.) This is only because it's in its natural place where it's very smelly. However, if you have dung on another part of your body, or your hand is stuck into a bathroom; R' Chisdah forbids it, and R' Huna permits it.

14) If someone goes out to urinate in middle of the meal, he needs to wash one hand (i.e., the one he wiped the splashes). If he left for a while and he lost focus on guarding his hands, he needs to wash both hands. However, you need to wash in front of everyone, and then pass the washing cup to others at the meal (as to ask if they also need to wash their hands) to publicize that he washed his hands, so that people shouldn't suspect that he was returning to the meal without washing his hands. However, this is only if they were just drinking, but if they were eating, since everyone is squeamish to eat without washing, you may wash outside (since no one will suspect you of not washing. R' Nachman b. Yitzchok says that, in our days, people are also squeamish to drink without washing, so you can wash outside.

15) A person doesn't enter the Mikdash to do the Avodah until he does Teviela. [Tosfos says that it wasn't exact by saying that he did the Avodah, since it's also true to Shechita, which is not technically an Avodah. Therefore, it's true without doing any Avodah at all.]

16) Ben Zoma says: we learn it from a Kal V'chomer. After all, if a Kohein Gadol on Yom Kippur needs a Tevila between Avodahs, even though he's only changing from one Kodesh place that you're Chayiv Kareis for entering Tamai to another Kodesh place that you're Chayiv Kareis for entering Tamai; of course you need a Teveila when you enter from a Chol area to a Kodesh area. [Tosfos says: even this Kal V'chomer only works for those who are coming to do the Avodah; however, they enacted it also on those who don't do the Avodah for, perhaps, they might end up doing the Avodah. However, you can't say that you need the Teveila to be in a Kodesh place just like the Kohein Gadol Toiveled between Begadim, since it's logic to say that once you weren't Kodesh yet wearing the Bigdei Kehuna, you don't need to Toivel in Kodesh.]

17) R' Yehuda says that the reason to do the Teveila is to give pause to remember an old (and forgotten) Tumah. The difference between the two reasons: if you didn't Toivel, did you transgress an Asei. However, everyone agrees that it doesn't Pasul the Avodah, since even the lack of Teviela between the Begadim doesn't Pasul the Avodah. (However, if you forsake the Kiddush of your hands and feet, it Pasuls the Avodah.)

18) We see that R' Yehuda held that a Metzorah Toivels before you go into the Azarah, that's because he already Toiveled the afternoon before. However, this is only if he intended that this Teviela will allow him to enter the Mikdash, but without that, he needs to Toivel another time. However, the Rabanan hold that the Metzorah needs a second Teveila before entering the Mikdash. The Gemara concludes: only a Metzorah needs it since he's used to having Tumah, but not other people. Therefore, he argues with Ben Zoma [Tosfos: let alone R' Yehuda] who holds that, regularly, people need Teveila while entering the Mikdash.

19) If someone loses focus on being Tahor, he needs to be sprinkled on by the Parah waters on the third and seven days. [Tosfos says: whenever we say that you just need Teveila for all Tumos besides from a corpse refers to when he doesn't lose focus from Tumah in general.]

20) These Teveilos are negated with a Chatzitza since they enacted rabbinical Teveilos to parallel Torah Tevilos. [Rashi says: this is only needed according to R' Yehuda, since Ben Zoma held it to be a Torah Teveila. Tosfos says: this could also be true according to Ben Zomah, since he agrees that the Tevila is only rabbinic if he doesn't do any Avodah. This is not a Chiddush to all rabbinical Teveilos for rabbinical Tumah, since it's simple that you need a real Teveila to remove the Tumah. It's only needed here, where you're doing Teveila without any Tumah, that it can't have any Chatzitza.]

Daf 31

21) You need this Teviela even when entering a minority of your body in the Mikdash, like we need it for a Metzorah becoming Tahor that only sticks his thumb inside.

22) There is an unresolved inquiry whether you need a Teveila if you Shecht a Korban from outside the Mikdash with a long knife that reaches inside the Mikdash. We can inquire it according to Ben Zoma since you might only need a Teveila when entering the Mikdash, but not when you remain outside, or, perhaps, the action of Shechita will lead you to come inside. [Tosfos explains: although, if the person Shechting like this is Tamai, we don't worry that the Shechita will lead him inside, and we only say he shouldn't L'chatchila do it since he might end up touching the meat; that's because he's extra careful not to enter when he's actually Tamai.] We can also inquire it according to the Rabanan who don't need Teveila for someone entering the Mikdash, but, perhaps he requires it here where he's doing an Avodah.

23) The Kohein Gadol did five Tevilos, and ten Kiddushim (of the hands and feet)on Yom Kippur. All of them were done on the roof of the Parve chamber. [Tosfos explains: although they didn't make the roofs holy; we must say that it was on the same level as the rest of the Mikdash (and the Parve chamber was underground), The only reason they needed to direct the traffic to go through the washing chamber up to the Mikvah, (and not go direct from the floor of the Mikdash), is to make it more private. We must say that the washing chamber is Kodesh, or else the Mikvah wouldn't be Kodesh since it would be exclusively open to Chol. Even though they didn't make the underground places Kodesh, that's only when they're open to Chol, but the washing chamber was only opened to Kodesh.] The exception was the first one, since he needs to do it in Chol by the water gate.

24) We must say that the spring of Ayn Itum (which was the source of the water gate) was twenty three Amos higher than the Mikdash since the gates of the chamber was twenty Amos tall like all the gates of the Mikdosh (besides the Ullam) and the Mikvah has to be three Amos high, and one Amah for its width and thickness. [Tosfos explains: a person is three Amos tall with his head, and by bending his head into the water, and because of the water's displacement, the whole head was within the Mikvah water.] The Gemara concludes that you need to add a small amount more to make up the floor of the Mikvah above the gate. (Since it was made from marble, the floor was strong as it is and didn't need more thickness to make it durable.) [Tosfos says: we must say that they made it three Amos high, and not three Amos long, and high one (and have the Kohein Gadol lie in it, or two Amos high and have him sit; since we want to make it easier for him to go in since he's getting weak on Yom Kippur.]

25) They spread a linen cloth between the Kohein Gadol and the people when he Toivels to remind him that the Avodah of the day is with linen clothing.

26) The Rabanan held that he needs one Kiddush (of his hands and feet) before removing his Bigdei Kodesh, and another after he puts them on. Therefore, since the first undressing was done with his regular clothing, he only did the Kiddush after donning his Bigdei Kehuna. However, R' Meir holds that you do both Kiddushim for wearing his Bigadim (and none for taking off). Therefore, even on the first wearing, he needs two Kiddushim, one before the wearing and one after the wearing.

Daf 32

27) Rebbi learns the two Kiddushim from "he undresses and washes" and "he washes and dresses." R' Chisda says that he holds that you need to do a Kiddush after the undressing, and one Kiddush before the dressing. Therefore, he argues with the Rabanan who say that you do the Kiddush before the undressing and after the wearing, and also with R' Meir who holds that one was before the wearing and one was after the wearing. R' Acha b. Yaakov held that Rebbi agrees that the second Kiddush was done after wearing since its says after the Kiddush "as he approaches (the Avodah)," that there shouldn't be anything separating the Kiddush to the Avodah.

28) The Kohein Gadol Shechts most of the two Simanim (i.e, the windpipe and gullet), and a second Kohein finishes off the Shechita (as the Kohein Gadol gets the utensil to catch the blood). The Torah, of course, doesn't require the finishing of the Shechita, or else it would be an Avodah on Yom Kippur with another Kohein, and the Avodah is only Kosher with the Kohein Gadol. [Tosfos says: it would only be Pasul rabbinically, since Shechita is permitted by a non-Kohein. Although they argue whether you need a Kohein Gadol to Shecht, that's only for the Korbanos necessary for this day, and not the Tamid that's brought every day. Alternatively, if the finishing is needed, which is not necessary for Chulin, we would say it's not part of the regular Shechita, but a special Avodah for Kodshim that only can have a Kohein Gadol do it on Yom Kippur. Tosfos concludes: the Gemara could have said that, if it's needed, it would be Pasul like any Kodshim that two people Shechted.] Rather, it's only a Mitzvah to finish the Shechita [Tosfos: in order to catch all of the blood].

Daf 33

29) Abaya explained the order of the setting up the bonfires according to Abba Shaul's opinion. The first bonfire came before the second bonfire used to burn the Ketores. After all, the first one was used to burn more sacrifices, and therefore atones more, which is better than the attribute of Ketores that it's brought in the Heichel. Also, it is even sometimes, used for the Ketores if they didn't have enough wood to make a second separate bonfire for it, (so, it's sometimes brought inside the Heichel, so you can't say that it's an attribute by the second fire that doesn't apply to the first one.)

30) the second bonfire preceded the two logs. After all, we have a Pasuk to say that you put those logs on the first bonfire, implying that the second bonfire was already there when you place the logs.

31) The placement of the two logs were before cleaning off the ash from the inner Mizbeach, since the bonfire that causes the burning of the Ketores is better than the cleaning off from its ash. Although the logs where on the first bonfire, and the fire of the Ketores was from the second bonfire; R' Yirmiya answers: once we say that some wood should precede it, we give the precedence to all wood in general. Raveina answers: once we start making the bonfires, we should finish making the bonfires before we go onto other Avodahs. R' Ashi answers: If you don't find wood to make the second bonfire, you would take the fire from the first bonfire for the Ketores.

33) [Tosfos says: we don't say that we should place the logs before cleaning the top of the inner Mizbeach since it's done more often, as it's done twice a day, and cleaning is only once a day. After all, we learn that we do the more common one first is from the Tamid that comes before Musaf, which is the same type of Avodah, which is giving Hashem a present. Therefore, it's no proof that the more common Avodah comes first if they're two different types of Avodahs, like where the logs are a giving, and cleaning the ash is removing.]

34) Cleaning the inner Mizbeach comes before cleaning out the five lamps of the Menorah, since we have the rule that you can't pass over a Mitzvah. Since you reach the Mizbeach first, you need to do the Avodah on it first. After all, we say the Menorah (and Shulchon) is further into the Heichel. As the Pasuk says that the Menorah in the south has to be facing the Shulchon in the north, and if the Mizbeach would be in the middle between them, you wouldn't have the Shulchon facing the Menorah. Therefore, we must say that it was located a little closer to the opening than the other two.

35) Since you can't pass over the Mitzvos, you need the hand Tefilin to be before the head Tefilin. [Rashi says: to put the hand Tefilin on before the head Tefilin. Tosfos argues since the Gemara in Menachos says that you put on the hand Tefilin before the head Tefilin since the Pasuk says "tie it on your hand" before "have the Totefes between your eyes." Rather, R' Tam explains: you first need to place your head Tefilin in the case before the hand Tefilin, or else you would need to pass over the head Tefilin to get to the hand Tefilin so that you'll put it on in the way the Torah prescribes. Alternatively, R' Eliyahu says: when you touch your Tefilin when it's on you, you need to touch the hand Tefilin before the head Tefilin since it's closer.]

35) The cleaning out the five lamps of the Menorah is before the sprinkling of the blood of the Tamid, which was before cleaning the last two lamps, which was before placing the limbs on the Mizbeach. This is learned from a Gezeiras Hakasuv.

36) This, that we need to separate the cleaning of the lamps of the Menorah; Reish Lakish says that it's in order to make a large sound in the Mikdash, (that they go out, do another Avodah, and come back in). R' Yochanan learns it from what it says "you clean it every morning, and morning." This tells us to give two times in the morning for it. Therefore, once you start it, you should do as many as possible, which is five. After all, the second cleaning needs at least two lamps since the Torah calls it cleaning "the lamps," in the plural.

Daf 34

37) The placing of the Tamid limbs come before bringing its Mincha, since there is nothing brought before the morning Tamid. The Mincha is before the Kohein Gadol's Minchas Chavitin since it says that you bring "the Tamid and its Mincha." Chavitin becomes before the Nesachim; since it's a Mincha, it's brought with the other Mincha. The Nesachim come before the Musaf since it says "the Korban (i.e., Tamid) and its Nesachim," so it's brought together with the Tamid. [Tosfos explains: but the Mincha comes before the Nesachim, even though both are mentioned right after the Tamid, since the Torah always mentions Mincha before Nesachim.]

38) There is an argument whether Musaf is before the incense of the Bezichim (that's placed with the Lechem Hapanim) or its after.

39) The afternoon Ketores was between the placing the afternoon's Tamid's limbs on the Mizbeach and pouring its Nesachim.

40) The Pasuk says Nesachim by one of the Tamidim, and we extrapolate that the other Tamid also needs Nesachim. The Tanna Kama says that it's written by the afternoon Tamid, and we extrapolate the morning Tamid from it, and Rebbi holds the opposite. [Tosfos explains: the practical difference between them is if you have only one Shiur of wine, you should use it on the one that the Torah writes explicitly that there is Nesachim before using it on the one that's only extrapolated.]

41) R Yeudah says that, if the Kohein Gadol was old, when he was Toiveled, they threw in a heated up metal to warm the water. The Gemara asks: but doesn't throwing hot metal in cold water strengthen the metal (which is prohibited on Yom Tov)? R' Bibi explains: we refer to a case where it's not too hot that it will bring to strengthening when it's thrown in cold water. Abaya says that it's even if it got heated enough, it's still permitted since it's an unintended consequence. Although R' Yehuda himself holds that an unintended Melacha is still forbidden [Rashi's text] strengthening hot metal in cold water is different since it's only a rabbinical prohibition. [Tosfos says: even though R' Yehuda in Mesechta Shabbos forbids pouring cold water in an empty hot pot since it strengthens it even though it's unintended; we must say it's only rabbinic by an unformed metal, but it's from the Torah if it's a metal utensil.]

42) [Tosfos says that it's still difficult from a Gemara in Shabbos that R' Shimon and R' Yehuda argue regarding dragging a bench since it may unintendingly leave a furrow, even though it's only a rabbinic prohibition, since it's done in an abnormal manner. Therefore, Tosfos says: the text should read; only by other Issurim does R' Yehuda hold he's Chayiv, but not for Shabbos since the Torah only forbids important/ thought out Melachos. Although it's still rabbinically forbidden, but they didn't enact rabbinical prohibitions in the Mikdash. We need to say that it wasn't a Psik Riesha (unavoidable), or else we would say that unintended is like intended and it becomes a Melacha that's not needed for itself, which R' Yehuda holds is Chayiv.]

43) [The Aruch holds that a Psik Reisha that he doesn't care for its benefit is permitted. After all, we say that if you pull out endives from someone elses field (that he doesn't care if the field gets improved with this weeding), it's fine. Tosfos rejects this proof, and the Gemara may only mean that it's not Chayiv, but it's still rabbinically prohibited. Although we say you can flay the skin of a Pesach on Shabbos if you make it in little strips that you can't benefit from the skin; it's not because all Psik Reishas that you don't care for is permitted, but as Rashi explains: it's not considered as a true flaying, so it's not a Melacha. Alternatively, if you make it into very small strips that you can't even make an amulet out of it, it's not considered as skin at all. Although we allow you to remove the berries from a Hadas if you have other Hadasim that you'll be Yoitza with; still, since it's not a true fixing a utensil, and it's only rabbinically forbidden since it looks like fixing a utensil, they permitted it. That, which we see that one can donate wine to pour on the Mizbeach even though it's a Psik Reisha to transgress the Lav of putting out the fire on the Mizbeach; we must say it's possible to pour it in a way that it wouldn't be a Psik Reisha, like a few drips at a time, or pour it over the limbs. However, Tosfos concludes that a proof against the Aruch is that they only allowed popping a pimple when the continuous hole is unintended because of the pain he has, but regularly, it will be forbidden.]

44) R' Meir says, in the morning, (when bringing the Ketores inside the Kodesh Hakadashim), the Kohein Gadol wears Bigdei Kehuna of twelve Manah, and in the afternoon (when he moves the spoon and shovel), he wears one that's worth eight Manah. The Rabanan say that the morning one was worth eighteen, and the afternoon one was worth twelve. Everyone holds that you can add some worth to one of them and subtract from the other one, as long as the worth of both of them is twenty Manah according to R' Meir, and thirty Manah according to the Rabanan. Also, they both hold that the morning one needs to be worth more than the afternoon one.

45) After he finishes the communal Avodah, then the Kohein Gadol can wear his personal Bigadim made by his mother for a private Avodah (i.e., that's not necessary for the atonement of the community, like the removal of the spoon and shovel, which is only a removal type of an Avodah). Although it must belong to the community, they give it over to the community and we're not worried that they won't truly hand it over with their full will. [Tosfos explains: this is even true according to the opinion that the one who guards the Shvious growths of barley to be used for the Omer can't donate his services, but must take money for it, since he might not really donate the money. After all, here we're referring to the Kohein Gadol who is great in Torah and knows how to give the clothes over correctly to the community. Alternatively, since the clothing is for his honor, so he definitely wants to give it over properly. Also, Ben Bichrei says that a Kohein who wants to give a half Shekel may (even though he's exempt), and we're not worried he'll give it over improperly since all the Yisraelim are donating, they don't want to be different. Alternatively, since they're the major benefactor of the Korbanos, they don't mind donating and they give it over properly.]

Daf 36

46) The north of the Azarah that's Kosher for Shechita of Kodshei Kodshim; R' Yossi b. Yehuda says that it's only in the area that's from the north side of the Mizbeach until the north end of the Azarah. R' Elazar b. Shimon says: even the area that's between the Ullam and the Mizbeach is Kosher. Rebbi says: even the northeast of the Mizbeach where the Kohanim and Yisraelim walk is Kosher. (However, behind the Heichel is Pasul, even on its north side). That, which it says in the Mishna that they brought the Kohein Gadol his bull between the Ullam and the Mizbeach, we don't need to say that it's only according to R' Elazar b. Shimon, but it could be even according to Rebbi. The reason it was brought to him there, since he needs to go into the Heichel, we don't want him to move too much since he's weak from fasting.

47) The bull stands with his head towards the west, and his body facing north. (We don't want it to face east since it will be more disrespectful if it relieves itself then, and it will be facing a more Chashuv side). The Kohein faces the west with his back to the east and says the Vidoy (confession). This was done by all the Korbanos.

48) R' Yossi Haglili says that an Olah atones for many things, and R' Akiva says that it only comes for an Asei or a Lav that is fixed by an Asei. [Tosfos says: however, it doesn't come to atone for a general Lav (that comes to warn for many types of sins, and is similar to a Lav that's fixed by an Asei that there is no Malkos). As the Pasuk says that it comes as an appeasement, which infers that you can do something positive. Therefore, it only is going on an Asei, where you can fulfil the Asei, or the Lav where you can fix it by doing the Asei. However, this is not applicable to a general Lav.]

R' Yirmiya says that they argue about the Lav of a Neveila since there is an Asei following it, that you should give it to the Ger Toshuv that lives with you. [Tosfos explains: R' Yossi Haglili says it comes to atone for Lavs that have an Asei after it even if it doesn't fix the Lav.] Abaya says: everyone agrees that it doesn't atone for Neveila since the Asei doesn't fix the Lav. Rather, the argument hinges on what the Torah says an extra time "to leave" the gifts to the poor. Therefore, if someone collects his own Pe'ah, Leket and Shichicha, according to R' Yossi Haglili, it's coming to fix the Lav by obligating the owner who collected it to now distribute it to the poor, and R' Akiva says that it's only an Asei that comes before the Lav.

49) [Tosfos says: a Treifa is considered similar to a Neveila regarding this, since it also has an Asei afterwards to give it to the dogs. Tosfos brings different texts whether it's counted with it or not. We can't say a reason it doesn't need to be included since it's a general Lav (and wouldn't get Malkos anyway), as its Lav also includes not eating a hand of a Ben Pekuah that left the womb before Shechita, and Kodshim that left its boundaries. After all, since its main sin is Treifos, you get Malkos over it. You just don't get Malkos for the secondary Lavim for being part of a general Lav. Rather, the reason it would not be included is: since the Lav includes other sins, so we don't consider the Asei that's after it like an Asei after the Lav, even if it comes to somewhat fix the main Lav, since it doesn't fix all Lavim, as you wouldn't throw the Kodshim to the dogs.]

50) R' Meir says that the Kohein Gadol says Viduy "Avisi, Pashati, Chatasi" the same way that Moshe Rabeinu said it. However, the Chachumim say Chatasi first, since it's for accidental sins, then Avisi, which was on purposeful sins, and then Pashati, that's on rebellious sins. Although Moshe said Chatosi at the end, he was only saying that if the Jews purposely sin against You and repent, You should consider them as if they only accidently sinned.

Daf 37

51) the Kohein Gadol went to the east of the Azarah, north of the Mizbeach. The second Kohein in command was to his right, and the head of today's Beis Av was to his left. We must say that they were also a little behind him, and not directly next to him since only a boor stands to the right of his Rebbi. They couldn't be directly behind him, since you're haughty to walk directly behind your Rebbi. Therefore, when we say that, if three people are walking on their way, the Rebbi is in the middle, the bigger of the others is on his right, and the smaller one is on his left, it must also be that they're also a little bit behind him.)

52) They brought two lots made of anything. (In the beginning, they were made from sycamore wood, until Ben Gamla donated gold ones.) you put one lot on each of the goats. You need to make both lots even, that you can't have one made of gold and the other made of silver, and you can't have one bigger than the other.

53) Queen Hilni made a giant golden plate that, when the sun shined on it, the rest of the people (who didn't read the Shma early), knew that the time of Shma arrived, and they read the Shma. However, if they read with the people of the Mishmar, who read it very early, or the people of the Mamad, who read it late, You're not Yoitza.

54) [Tosfos says: they read it after sunrise since we Paskin like R' Yehoshua who allows reading it until the end of the third hour in the day. Although Abaya Paskined like the Vasikim to read Shma before sunrise, that's only to say that it's an extra greatness to do so, since you will Daven Shmona Esrei right after saying the Geulah, and it comes out that you're Davening right at the beginning of the day. However, we Paskin that the time of Shma starts when someone starts recognizing an acquaintance from four Amos away until three hours into the day.]

55) [Tosfos says: Although we see in the second version of R' Shimon b. Yachoi in Brachos that you can read twice, once before sunrise, and once after sunrise, and you're Yoitza the Shma by night and by day; he was not saying that you're not Yoitza if you read the day Shma before sunrise, but you're not Yoitza the night Shma after sunrise. Alternatively, even if he says you're not Yoitza the day Shma before sunrise, we don't Paskin like him in that aspect.]

56) [However, Tosfos brings R' Tam that Shma is no difference then any other Mitzvah that you should only do it L'chatchila after sunrise. When Abaya says to do it like the Vasikin, he didn't mean exactly like them, but you should read Shma exactly at sunrise.]

57) She also made a golden tablet that the Parsha of Sotah was written on it (so they can copy from it when they write it for a Sotah). According to the opinion that you can't write a small parchment for a child to learn from (but you can only write complete Sefer Torahs), we need to say that the actual Parsha was not written on it, but only the first letter of each word (as a reminder what word comes next). Even though they say it has "if he lays" and "if he didn't lay" in it, we must say that they only wrote those first few words of the Pasuk, and then write the rest with only the first letter of the word. [Tosfos says: although we say that you can't write even one letter without having it already written out before you; we must say that, since you have the beginning of the Pusak, and the start of each word afterwards, and it's a short Parsha, the Sofar can write the rest from memory like we allowed writing Tefilin and Mezuzos without having it written out in front of you since the Sofrim are well versed in it.]