More notes, some of which may actually be interesting for non-daffies to read. At any rate, writing these up is good chazarah for me.
An interesting note on exhuming a body – per Tosafos ובאו, R’ Yitzchak wanted to exhume his father’s body in order to bury it with the bodies of the rest of his family. This is, indeed, one of the few justifications for exhuming a body: to unite a family.
The name R’ Yehoshua ben Elisha is unfamiliar; note that the Rosh had it as the much more common R’ Yishmael ben Elisha. (Per Tosafos toward the beginning of Yevamos, there were at least three figures named R’ Yishmael ben Elisha.)
Towards the top of the page, where Abayye says a טבול יום is like a זב, the Rosh has a significant change: A טבול יום is not like a זב.
Here we are told that Moshe carried Yosef’s body with him in the camp of the leviyyim. Note, though, that Yosef was actually transported through the midbar by others, per Succah 25, and that this triggered the need for Pesach Sheni! However, our gemara could be within the view that Pesach Sheni was actually triggered by the kohanim who had carried Nadav and Avihu from the mishkan.
The Zav is called a מחוסר כפרה, but the Nazir is not. Perhaps this is because the nazir’s korbanos are to re-start his nezirus, and not to conclude his tumah. (Although I’m not sure how R’ Eliezer would react to this; he said the Nazir already starts his new count after completing the 7 days of taharah…)
We seem to be conflicted here as to whether shaving at the entrance to the mishkan/mikdash is considered degrading to the sanctity of the place, or not. According to the view that it is degrading, when the Torah said the nazir should shave פתח אהל מועד, it didn’t mean that he must do that. But I don’t really understand that position; if shaving there were degrading, why would it be permitted at all?
The mishnah at the bottom of the page mentions שילוק, a type of cooking which is in a liquid medium but is not the same as normal boiling, which is called בישול. Pseudo-Rashi here renders it as “not well-cooked,” but everyone else, including pseudo-Rashi in Nedarim 49a, renders it as “overdone.” The Bach here comments that perhaps this note of “not well-cooked” means “not cooked well, but rather overdone.”
As the Rosh notes (printed on 46a), the mishnah here does not need to mention the case of one who shaved on the chatas שלא לשמה; it’s brought only to complete the set of chatas, olah and shelamim.
How do you end up with two simultaneous Kohanim Gedolim?!
The Rosh brings one explanation that it is where the first became unable to serve for a limited, defined period of time (such as one day for קרי), and then the second was appointed, and then the first returned to eligibility – but he rejects this view, because in such a case the temporary replacement is no longer eligible to serve once the first returns to eligibility, and so the priority question in the gemara is easy to answer.
The Rosh then brings a second view, from Rabbeinu Moshe, that this is where the first kohen gadol was out for an indefinite period because of illness or exile to a city of refuge. In such a case the replacement would not lose his kohen gadol status when the first returne; they would both be able to serve.