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by Rabbi Ephraim Becker
Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld

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Yoma 6


(a) Question: How can he maintain that Moshe dressed Aharon and his sons together, given that the Pesukim clearly refer to two donnings, one singular and one plural?!
(b) Answer: They are different not in the donning, but in their composition (linen with wool vs. linen alone).
(c) Question: How can he maintain that they were donned in succession given the Pasuk written in the plural?
(d) Answer: That Pasuk teaches that their composition is the same.
(e) Question: Then why do we have the singular and then plural donnings in the Pasuk?
(f) Answer: It must be that they were donned in succession.
(g) Question: How can he maintain that Moshe dressed Aharon and his sons Begadim together, a feat that seems impossible!?
(h) Answer: There was sequence (but no interruption).
(a) Question: Why is he segregated?
1. What do you mean! It has been completely dealt with!
(i) According to R. Yochanan- it is learned from Miluim.
(ii) Resh Lakish- Sinai.
2. We meant why can't he remain at home?
(b) Answer: Lest he cohabit with his wife in a state of doubtful Tumah.
(c) Question: Are we dealing with evildoers!?
(d) Answer: We mean that he might cohabit and then discover doubtful Tumah.
1. This follows the opinion of R. Akiva that a Nidah generates retroactive Tumah.
(e) Question: This implies that one who cohabits with a Nidah is not as stringent as the Nidah herself (since she can immerse only on the night *after* her seventh day, whereas he immerses *on* the seventh day, [otherwise the Kohen would need eight days, not seven].
(f) Answer: No, they may be the same, and we separate the Kohen just prior to the onset of the first day.
(g) Question: But the Bereisa teaches that there *is* this difference?
(h) Answer: The Bereisa means to include in Nidah all related Tumah.
(i) Question: The Bereisa equates the Bo'el Nidah with a Tamei Mes (apparently to allow immersion during the day)?
(j) Answer: No, they are equated regarding the duration of their Tumah.
(k) Question: But the duration of both is explicit in the Pasuk (It must be as we assumed, immersion by day)!?

(l) Answer: No, the comparison of the Bereisa is for the Seifa (to differentiate regarding Tumas Mishkav and Moshav).
(m) Question: A Bereisa explicitly teaches the difference of day and night between the Bo'el Nidah and the Nidah herself!?
(n) Answer: This is, indeed, a Tiyuvta on R. Shimi.
(a) Question: Perhaps we should segregate him from all people (lest he become Tamei Mes)!?
1. (Rava) The fact that we do not seems to imply Tumas Mes is Hutrah!
2. (Ravina) It could still be Dechuyah, and we do not concern ourselves with such an unlikely scenario.
(b) The matter is a Machlokes, which can be understood two ways.
1. R. Nachman- Hutrah; R. Sheshes- Dechuyah.
(c) First Lashon:
1. When a Tahor Kohen from that Beis Av is available, all agree that he (not the Tamei) does the Avodah.
2. The Machlokes is whether, if all the Kohanim of that Beis Av are Tamei, to get a Tahor Kohen from a different Beis Av (Dechuyah), or not (Hutrah).
(d) Second Lashon: The Machlokes is even when a Tahor Kohen from that Beis Av is available whether (Hutrah) or not (Dechuayh) the Kohen Tamei may serve.
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