THOUGHTS ON THE DAILY DAF
brought to you by Kollel Iyun Hadaf of Har Nof
Rosh Kollel: Rav Mordecai Kornfeld
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YOMA 3 (19 Teves) - has been dedicated to the memory of Hagaon Rav Yisrael
Avraham Abba ben Harav Chaim Binyamin Ze'ev Krieger ZT"L, author of Yad
Yisrael (on Rambam) and many other Sefarim, by his son, Benayahu Krieger.
1) REBBI YOCHANAN ARGUING WITH REBBI YISHMAEL
QUESTION: The Gemara quotes Rebbi Yochanan as saying that the Torah requires
Perishah only for Yom Kipur, but not for Parah Adumah. The Perishah of Parah
Adumah is merely a "Ma'aleh b'Alma." The Gemara asks that Rebbi Yochanan was
quoted elsewhere (2a) to have said that *both* require Perishah. The Gemara
answers that the conflicting statement of Rebbi Yochanan was said in the
name of his teacher, Rebbi Yishmael. Rebbi Yochanan himself, though, holds
that only Yom Kipur needs Perishah.
How can Rebbi Yochanan, an Amora, argue with Rebbi Yishmael, a Tana? (TOSFOS
in Kesuvos 8a DH Rav proves that Rebbi Yochanan, unlike Rav, was a full-
fledged Amora and cannot argue with a Tana.)
(a) TOSFOS (DH d'Rabei) explains that the Gemara (4a) cites proof from a
Beraisa for Rebbi Yochanan's opinion that the requirement for Perishah is
derived from Milu'im. Our Girsa of that Beraisa says that both the Perishah
of Yom Kipur and the Perishah of *Parah Adumah* are derived from Milu'im.
TOSFOS says that from Rashi's words it is apparent that the Girsa in the
Beraisa should *not* include the Perishah of Parah Adumah, but it should say
that only one Perishah is derived from Milu'im (the Perishah of Yom Kipur).
If so, there is a Tana that holds like Rebbi Yochanan as well. Rebbi
Yochanan is siding l'Halachah like that Tana when he argues with Rebbi
(b) TOSFOS gives a second answer. If Rebbi Yochanan quoted Rebbi Yishmael as
saying that the Torah requires Perishah for both Yom Kipur and Parah Adumah,
it must be that Rebbi Yochanan had a Beraisa which we do not have.
Apparently, in that Beraisa Rebbi Yishmael said that the Torah requires two
Perishos while the Rabanan said that there is only one Perishah (i.e. for
Yom Kipur). That is the Tana on whom Rebbi Yochanan relies.
2) THE REASON FOR SEVEN DAYS OF "PERISHAH"
QUESTION: Reish Lakish derives the obligation to do Perishah from the
Torah's account of Moshe's ascent to Har Sinai. Just like Moshe Rabeinu was
required to do Perishah for six days before coming closer to the Shechinah,
so, too, the Kohen Gadol is required to do Perishah before entering the
Kodesh ha'Kodashim on Yom Kipur.
From where, though, do we learn the *seventh* day of Perishah, asks the
Gemara. The Gemara answers that the Rabanan decreed that he separate for an
additional day out of fear that he might have had relations with his wife
when she was a Nidah (that is, she discovered that she was a Nidah
immediately after they separated), and thus he would be Tamei for seven days
(as Rebbi Yehudah ben Beseirah says later, on 6a).
If that is the reason for the seventh day of Perishah, then why do we need
to learn anything from Sinai? The seven days of Perishah are necessary for
the simple reason that he might have had relations with a Nidah! The reason
for Perishah is to ensure that he is Tahor, a practical consideration!
(a) TOSFOS ROSH says that indeed, according to Rebbi Yehudah ben Beseirah,
no other source is needed to teach the requirement for Perishah. (Those who
derive it from Sinai or from Milu'im hold like the Rabanan who argue with
Rebbi Yehudah ben Beseirah and are not concerned that he will have relations
with a Nidah. Consequently, perhaps they indeed require only six days of
(b) The TOSFOS HA'ROSH in his second answer, and the TOSFOS YESHANIM, say
that six days of Perishah are required mid'Oraisa, as we learn from Sinai.
It was the *Rabanan* added a seventh day of Perishah to be concerned for a
Kohen who had relations with a Nidah. (However, without a source for
Perishah to begin with, the Rabanan would not have instituted Perishah just
because of their concern of a Kohen who might have relations with a Nidah.)
(c) The RITVA says that if Perishah was necessary only for the concern of a
Kohen who had relations with a Nidah, it would suffice to send him out of
his house, away from his wife. Why do we sequester him in the *Lishkas
Parhedrin*? It must be that it is to prepare him for an act of *Kedushah*
(i.e. to prepare him for entering the Machaneh Shechinah, the Kodesh
ha'Kodashim). How do we know that the Kohen Gadol must be prepared for
Kedushah? We learn that from Har Sinai.