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Yoma 62

YOMA 59-88 have been dedicated to the memory of the late Dr. Simcha Bekelnitzky (Simcha Gedalya ben Shraga Feibush) of Queens N.Y. by his wife and daughters. Well known in the community for his Chesed and Tzedakah, he will long be remembered.

(a) Every year, one half a Shekel was collected from every Jew to fund the Korbenos Tzibur that were offered in the Beis ha'Mikdash. Beis Din placed the money that was collected in a room in the Mikdash reserved for that purpose (see Background to Yoma 55:7, "Shekalim").
(b) At three times during the year (before each of the three festivals), Beis Din filled three boxes, each of which held three Se'in (approximately 25 or 43.2 liters, depending upon the differing Halachic opinions) with Shekalim from that room. The portion that was set aside in the boxes was called the "Terumas ha'Lishkah," while the remainder of the Shekalim were called "Sheyarei ha'Lishkah" (Shekalim 7b, 8a). (See Insights to Shekalim 9:2)
(c) There is a difference of opinion as to why the Terumas ha'Lishkah was done three times a year rather than just once. One opinion states that the reason was only to publicize the Terumas ha'Lishkah (Shekalim 2b, see Insights there). According to others, Beis Din was concerned that the Terumas ha'Lishkah should be collected from the Shekalim that arrived later in the year (this opinion is also mentioned in the Yerushalmi, ibid.).
(d) The Shekalim from the Terumas ha'Lishkah were used to purchase the animals needed for public sacrifices, while the Shekalim from the Sheyarei ha'Lishkah were used to buy other goods necessary for the upkeep of the Mikdash and the entire city of Yerushalayim (Shekalim 4a-b).

2) [line 14] B'IDNA D'ISCHAZA'I KAMAISA LO ISCHAZA'I BASRAISA - at the time that the first Kupah is fit for use (to purchase Korbanos), the other (second and third) Kupos are not yet filled and are therefore unfit for use

*****PEREK #6 SHNEI SE'IREI*****

3) [line 28] V'YOMAR, IM SHEL SHEM MES, "ZEH SHE'ALAH ALAV ..." - if the Sa'ir that was designated to HaSh-m dies, the Kohen Gadol should say "Zeh she'Alah Alav ha'Goral laSh-m ..."

4) [line 31] YIR'EH AD SHE'YISTA'EV - should graze until it develops a blemish (which disqualifies it from being offered on the Mizbe'ach)

5) [line 32] NEDAVAH
Optional Korbanos are called Nedavos. The contents of one of the Shofaros (boxes) that were kept in the Mikdash were used to buy Korbenos "Kayitz ha'Mizbe'ach" (communal Olos) to be sacrificed when the Mizbe'ach was not otherwise in use. (Rashi Sukah 56a DH Kayitz explains that these offerings were called "Kayitz," because they were like a "dessert" [Kayitz = cut figs, a common dessert food] to the Mizbe'ach.) These Korbanos were Korbenos Tzibur (offerings brought by the entire people) and not Korbenos Yachid (personal Korbanos).


6) [line 10] KIVSEI METZORA
See Background to Yoma 61:8b: (c)

7) [line 18] LI'SHE'AR HAVAYASO SHEL METZORA - the other Halachos pertaining to a Metzora, e.g. the cedar branch, hyssops, crimson wool, his Korbanos etc.

(a) On the day that a Metzora is healed from his Tzara'as, he takes two kosher birds (Tziporei Metzora), a piece of cedar, some crimson wool and a hyssop branch. One of the birds is slaughtered over fresh spring water in a clay bowl. A Kohen dips the other bird, along with the other articles, into the spring water that is mixed with the blood and sprinkles it seven times on the Metzora. The living bird is sent away towards the fields. Both birds are Asur b'Hana'ah, but the Isur is removed from the living bird after it is sent off to the fields.
(b) The Metzora next washes his clothes, shaves all places on his body that have a collection of hair and that are exposed, and immerses in a Mikvah. He is now considered Tahor to the extent that he may enter a settlement, but marital relations are still forbidden. He waits seven days, then once more washes his clothes, shaves and immerses. He is now completely Tahor but is still a Mechusar Kaparah (see Background to Pesachim 90:11).

9) [line 32] K'NEGED HA'YOM - the side that is *opposite* the rising or setting sun; alternatively, *facing towards* (and being able to view) the rising or setting sun (Rashi)

The Torah obligates a person to bring all Kodshim that are fit to be offered as sacrifices to the Beis ha'Mikdash, as it states in Vayikra 17:1- 7. Besides the Mitzvas Aseh, there is a Lav prohibiting their slaughter outside of the Azarah. The punishment for transgressing this is Kares (SEFER HA'CHINUCH Mitzvah #186).

(a) The Torah sets specific times to do some of the Avodos of the Korbanos. For example, the Lechem ha'Panim (see Background to Yoma 24:9a) must be placed on the Golden Table in the Beis ha'Mikdash specifically on Shabbos, etc. A Korban that is offered before its appointed time (Mechusar Zeman) or before various actions regarding it have been fulfilled (Mechusar Ma'aseh) is disqualified. Consequently, a person who slaughters it outside of the Azarah does not incur the Kares punishment, since it is not "Ra'uy l'Fesach Ohel Mo'ed" (fit to be brought to the Beis ha'Mikdash as a sacrifice).
(b) A Korban that is meant to be sacrificed today, however, even though its time has not arrived, is already termed a Korban such that the person who slaughters it outside of the Azarah is Chayav Kares, since "Ein Mechusar Zeman l'Vo va'Yom."
(c) Moreover, we learn from our Sugya, that even if the Korban is Mechusar Ma'aseh, it does not become disqualified if two conditions are met. 1. The missing action is not a Mitzvah that affects the body of the Korban (such as the slaughter and offering of other Korbanos), and 2. the action does not pertain specifically to the Korban (such as incidental actions that must precede the Korban). If these conditions are met, the Korban is still valid and a person who slaughters it outside of the Azarah will be Chayav Kares.

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