Source: It is a Mishnah in the second Perek of Erchin (Daf 10a).

Question: Here the Gemara concludes that all parties hold 'Ikar Shirah be'Peh', whereas there the Reisha states that 'The flute is played on all eight days of Sukos', and this is impossible without Shabbos?

Answer #1: The reason for this is because of the principle 'Ein Sh'vus ba'Mikdash'.

Answer #2: The Yerushalmi (at the beginning of the Perek) asks the Kashya and it answers by establishing the Reisha like Rebbi Yossi b'Rebbi Yehudah.

Explanation #1: If they saw him standing on the Duchen together with the Levi'im, it is not necessary to check on him, neither with regard to marrying a Kasher Yisre'elis nor with regard to giving him Ma'aser Rishon (Rashi).

Inference: Rashi is apparently saying that this is the basis of their Machlokes - One holds that one may not place Avadim and Yisre'elim on the Duchen, because we are afraid that they may elevate them to Yuhsin and Ma'aser, the other holds that we are not concerned about Ma'aser, only Yuchsin ...

Inference (cont.): Whereas according to the third opinion, we are concerned about Yuchsin either.

Refutation: The Lashon however, does not imply this, since it says 'And here they argue over the following - 'One holds that this is what occurred, and the other, that this is what occurred' ...

Explanation #2: This implies that the Ma'aser is not dependent upon the going up (to the Duchen), but rather that the going up is dependent upon the Ma'aser, inasmuch as one of them holds that the Levi'im were expert musicians, whilst the other one holdws that the Avadim were the greatest experts of them all, so they appointed them.

Support #1 (for Explanation #1): The second Perek of Erchin however, (Daf 11a & 11b) supports Rashi, where the text reads 'And here they are arguing over whether one may elevate from the Duchen to Ma'asros and to Yuchsin'.

Support #2 (for Explanation #1): However one can also explain it according to what Tosfos explained there.

Explanation #1: Here the Pasuk does not write "Keilim", and trumpets are not considered 'instruments', since they are for the Teki'os of the Temidin and the Musafin (Rashi).

Question: The Pasuk specifically mentions "instruments", when it writes in Divrei ha'Yamim 2 , Perek 5), in connection with Sh'lomoh ...

Quote: "There was unison among the trumpeters and the singers, sounding out in one voice to give praise and thanksgiving to Haaashem; and when the sound of the trumpets and cymbals and other musical instruments sounded out with praise of Hash-m for He is good, for His kindness is forever"?

Explanation #2: The Gemara extrapolates from the fact that the Pasuk divided them into two 'Hilulim' ...

Explanation #2 (cont.): When initially, it writes - in connection with Shirah be'Peh "To make heard one voice to praise and to give thanks to Hash-m"; and then it writes - in connection with the instruments "And with praise to Hash-m" ...

Explanation #2 (concl.): This proves that the main Shirah is with the mouth, and the instruments are merely to enhance the sound.

Question: Why does the Tana not also list the KUtones (the tunic) which was also made of linen (See Hagahos ve'Tziyunim)?

Clarification: For the Simchas Beis ha'Sho'eivah, because the Duchen for the Shir of the Korban was placed beside the Mizbe'ach (Rashi.

Source: And the Mishnah in Maseches Midos (2:6), which in turn, is cited in the first Perek of Yoma (Daf 16a) states) cites Rebbi Eliezer ben Ya'akov, who says 'There was a step one Amah high, on which the Duchen was placed ...

Source (cont.): And that step was placed between the Ezras Yisrael and the Ezras Kohanim'.

Question: This implies that they went to draw the water when the cock crowed, in which case it would have been Pasul be'Linah (at dawn-break)? ...

Proof: Since they clearly only argue in the second Perek of Zevachim (Daf 20a) with regard to washing the hands and feet between the time that the cock crows and morning, whether it is Passul be'Linah or not ...

Proof (cont.): But regarding the water of the Kiyor itself definitely becomes Pasul with dawnbreak, as is evident there ...

Proof (concl.): And even if they removed the water from the Kiyor after the cock crowed, they would lower it (the Kiyor) again?

Answer: They would wait with the Teki'os and the T'ru'os, and with turning their faces towards the west, and with returning after filling the water, so that the sun shone before they reached the Azarah ...

Answer (cont.): And until they sanctified the water in a K'li it was not eligible to become Pasul be'Linah, as we learned in the Mishnah in Perek Chatas ha'Of, in Maseches Me'ilah (Daf10a) in connection with the Nesachim.

Implied Question: And even though the bottle was sanctified ...

Answer: K'lei Shareis do not render Kodesh outside (the Azarah) only inside.

Clarification: This means the Sanhedrin.

Introduction to Question: The Mishnah in the first Perek of Sanhedrin (Daf 2a) states 'The Sanhedrei Gedolah comprised seventy-one (Zekeinim); Rebbi Yehudah holds seventy' ...

Question: In which case they should have prepared only seventy seats?

Answer: Consequently, we must say that the extra seat was for the 'Mufla' (the

Proof: Because if it were not so, Rebbi Yehuda would contradict himself.