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

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Yoma 61

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) (Ula) If he slaughtered the Sir before completing the Matanos of the Par in the Kodesh HaKodoshim, it is ineffective.
(b) Question: If so, then our Mishnah should insist that he slaughter a new Sair in the event that he brought the Dam Sair before the Dam Par!?
(c) Answer: The Mishnah is speaking of the Matanos in the *Heichal* (and the Sair was certainly slaughtered after the Matanos Dam Par in the Kodesh HaKodoshim).
(d) The understanding of the Mishnah is supported by R. Afas.
(a) The Beraisa cites a Machlokes regarding which parts of the Avodah bring atonement for Tumas Mikdash and which parts atone for other Aveiros; similarly the dispute applies to whether the Kohanim and Yisraelim are atoned through the same Avodah.
1. R. Yehudah holds that regarding Tumas Mikdash is atoned for by the Sair within, and the Sair HaMishtaleach atones for other Aveiros, Kohanim and Yisraelim alike.
2. R. Shimon holds that the Kaparah for Tumas Mikdash is accomplished by the Hazaos *alone* (the Sair for Yisraelim and the Par for the Kohanim) and the Viduyim (on the Sair HaMishtaleach for Yisraelim and on the Par for the Kohanim) atone for the other Aveiros (hence the Kaparah for each is *not* the same for any Aveiros.
(a) A second Beraisa affirms that each Haza'ah is a separate Kaparah. [Note, this Machlokes forms the basis for several subsequent sections]
1. According to R. Meir (the Tana Kama) each *set* of Hazaos must be complete before the invalidation takes place or else he must repeat that set from the beginning.
2. R. Elazar and R. Shimon hold that each Haza'ah which was done is not repeated, even within a set.
3. R. Yochanan teaches that the above positions are based on different understandings of the Pasuk VeChiper:
i. R. Meir says that it means one Kaparah for each set.
ii. R. Elazar and R. Shimon understand it to mean only one Chitui, meaning that no Haza'ah may be repeated.
(a) Rebbi reported R. Yakov clarified that the above Machlokes does not apply to the Log Metzora (which must be Echad) and all would agree that the whole Kaparah must come from the one Log.
(b) Question: But we find in the Beraisa that R. Elazar and R. Shimon argue with R. Meir there exactly the same way!?
(c) Answer: Rather, Rebbi reported R. Yakov as teaching that the *same* Machlokes applies there.
(a) The Beraisa cited above (4.b.) taught that the Matanos HaRosh are not Me'akev on the Metzora (like the Shefichas Shirayim on the Yesod of the Mizbeach).
(b) Question: What is the source for this Din?
(c) Answer: Since the Torah calls it Nosar (makes it like Shirayim).
(d) Question: On the basis of Nosar, then the Kometz (where we find Vehanoseres...) should also not be Me'akev (and we know that is not the case)!?
(e) Answer: That Pasuk speaks of what remains (Shirayim, which may, indeed, be Me'akev) while we are speaking of Shiyarei Shirayim, which are not Me'akev.

6) ASHAM METZORA AS TAUGHT BY R. YOCHANAN [Note: The following is according to Rashi]

(a) (R. Meir) If an Asham Metzora which was slaughtered Shelo Lishmo (even though the Avodah went on to Matnas Behonos) he must slaughter a new Asham.
(b) (R. Elazar and R. Shimon) In that case he is stuck since this aspect of the Avodah would have to be done with a second Asham, and would violate Asham *Echad*.
(c) Question: But even according to R. Meir, the restrictive word Oso should require that the same animal which was used for the Tenufah be the one offered as his Asham.
(d) Answer: Good question.
(e) A Beraisa supports R. Yochanan in its report that a replacement Asham must be brought in the event that the first was slaughtered Shelo Lishmo [or its blood was not placed on the Behonos] and he is not restricted by Oso to prevent such replacement.
(f) R. Chisda understands that Beraisa to the contrary, teaching that he *must* bring another, and that he is stuck owing to his inability to do so!
(g) Question: Does a Tana use the word *must (Tzarich)* when he means, by implication, that the person is stuck?
(h) Answer: Indeed, we find such a use in the Beraisa regarding a hairless Metzora where Beis Shamai say that me must use the razor.
1. Ravina understands Beis Shamai to use the word Tzarich as implying that he needs to - but is unable to - use the Ta'ar and hence he is stuck in his Tumah.
2. R. Pedas disagrees and holds that he must, and it is effective for him to pass the Ta'ar over his hairless head, comparable to R. Elazar's position regarding the Matanos Dam on a Metzora with no right thumb.
(a) The Beraisa teaches that (owing to the link between Nesinah and Kabalah) that the Kabalas HaDam from the Asham Metzora must be done into the hands of the Kohen (just as he must place the Dam on the thumbs by hand, not with a Keli); but that the Kabalas HaDam for the Mizbeach must be done into a Keli (as that is linked to other Chataos and Ashamos).
(b) It emerges that two Kohanim are needed for the Kabalas HaDam of the Asham Metzora (one fills he hands and goes to the Metzora and one fills his Keli and goes to the Mizbeach).
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