POINT BY POINT SUMMARY
by Rabbi Ephraim Becker
Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
Ask A Question on the daf
Previous dafYoma 68
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.
1) PLAITING THE ANIMALS
(a) R. Yochanan taught, like a braid.
2) BURNING THE ANIMALS
(a) The Beraisa teaches that those who burned the Par and Seir
would not cut it up after flaying it (like an Olah); rather,
it would be cut up without flaying.
3) TUMAS BEGADIM
(b) Question: How do we know both of these things (that they cut
them up and did so without flaying them)?
(c) Answer: The words Or, Basar and Peresh link the Par/Seir to
the Chatas Kohen Mashiach (where there was Nituach without
(d) Question: What is the source by Chatas Kohen Mashiach?
(e) Answer: The Beraisa learns it from the Pasuk VeHotze.
1. Question: Perhaps it should also be *burned* whole?
2. Answer: By linking it to the Olah the Torah teaches
that the parts are to be separate.
3. Question: Perhaps we should learn from Olah that it
4. Answer: VeKirbo U'Firsho teaches that it was burnt
5. Question: How do those words demonstrate that?
6. Answer (R. Papa): The Torah links the removal of the
Eimurim and Peresh with flaying the hide and flesh of
the Par, that both are done without Hefshet.
(a) Question (Beraisa): Why does the Torah speak of leaving
*three* Machanos for Sereifah by the Par HaEidah (He'elem
Davar) and Kohen Mashiach, while by the Par Yom HaKipurim,
which is identical, the Pasuk speaks of leaving only *one*
(b) Answer: It must be that the *one* Machaneh identifies the
point of Tumas Begadim.
(c) Question: What is the source that the Par He'elem Davar is
burned outside three Machanos?
(d) Answer: The Pasuk Vehotze...MiChutz LaMachaneh implies
outside three Machanos.
1. Question: Perhaps this implies outside *one* Machaneh?
(e) Question: What will R. Shimon do with MiChutz LaMachaneh?
2. Answer: There are three indications of going out.
i. Two references to "taking out."
ii. The Pasuk teaches that the Par HaEidah is to be
burnt in the same way as the Par Kohen Mashiach.
iii. These combine to push us out of three Machanos.
(f) Answer: It serves to link the Parah Adumah with the Par Yom
1. Thus the Shechitah of the Parah Adumah is outside the
three Machanos, like the burning of the Par.
(g) Question: Where would the Rabanan (who do not utilize
MiChutz LaMachaneh in this way) locate the burning of the
Par and Seir?
2. Further, the Par Yom Kipur is done in the East, like
the Parah Adumah.
(h) Answer: In the North, outside the three Machanos.
4) TUMAS BEGADIM ONLY FOR THE ONES WHO BURN THE PARAH
(i) Answer (R. Yosi): In the Beis HaDeshen, meaning that ashes
from the Mizbeach must first be brought to that place to
render it a Makom Shefech HaDeshen.
(j) Question (Rava): Which Tana disagrees with this?
(k) Answer: It is R. Eliezer b. Yakov, who interprets El Shefech
HaDeshen to mean that the place must be on a tilt.
(l) Question (Abaye): Perhaps R. Eliezer b. Yakov is coming only
to *add* that requirement (not to disagree)!?
(a) The ones who do, or assist in, the actual burning contract
the Tumah, but not the ones who arrange or ignite the wood.
5) MISHNAH: KNOWING THAT THE SEIR REACHED THE MIDBAR
(b) It is a Machlokes regarding the point beyond which the Parah
no longer imparts Tumah.
1. (Tana Kama) Once it is ash.
2. (R. Eliezer b. R. Shimon) Once it is scorched and not
thought of as Parah.
(a) The Kohen Gadol was notified of the Seir's arrival at the
Midbar, such that he may continue the Avodah.
Hadran Alach Perek Shenei Seirei
(b) There are three opinions regarding how they knew:
1. (Tana Kama) They would wave a signal from one lookout
to the next back to Yerushalayim.
(c) (Abaye) We see that Beis Chidudo is in the Midbar.
2. (R. Yehudah) They would time the return of the first
group of escorts to when the usher would arrive at the
Midbar (three Mil to Beis Chidudo).
3. (R. Yishmael) The red thread would turn white.
(d) This teaches that, according to R. Yehudah, *arrival* alone
to the Midbar is sufficient to allow the Kohen Gadol to
continue the Avodah.
*****PEREK BA LO KOHEN GADOL*****
1) MISHNAH: READING THE PARSHIOS OF YOM HAKIPURIM
(a) The Kohen Gadol went to the Ezras Nashim (dressed either in
the Bigdei Lavan or in his personal white garments).
2) BENEFIT FROM THE BIGDEI KEHUNAH
(b) The Sefer Torah was passed by the Shamash of the Beis
HaKeneses to the Gabai who handed it to the Segan who gave
it to the Kohen Gadol.
(c) The Kohen Gadol read from Acharei Mos and Emor.
(d) He then rolled up and held the Sefer, announcing that there
is more contained within.
(e) He read the Parashas HaMusaf (from Pinchas) by heart.
(f) He recited eight Berachos, as listed.
(g) The burning of the Par/Seir and the Krias HaTorah took place
at the same time in different locations such that one who
attended one could not attend the other.
(a) From the Mishnah which allows the Kohen Gadol to wear
personal clothing we may infer that Krias HaTorah is not an
(b) From the Mishnah which permits him to wear the Bigdei Lavan
we may infer that it is permitted to derive benefit from the
(c) Question: Perhaps the Kriah is a Tzorech Avodah (but general
benefit may *not* be derived from Bigdei Kehunah) given that
deriving benefit from Bigdei Kehunah is a subject of
(d) Answer: The Mishnah in Tamid (that Kohanim are only
restricted regarding sleeping but may eat in their Begadim)
was invoked to prove that they *may* derive benefit from
(e) Perhaps there, too, the eating is a Tzorech Avodah and may
not generalize to all forms of benefit.
1. The Beraisa teaches that the owners get Kaparah when
the Kohanim eat their Chataos and Ashamos.
(f) The Mishnah in Tamid (by restricting sleeping) seems to
imply that walking about in the Bigdei Kehunah is permitted.
2. This lends support to referring to their eating as a
Tzorech Avodah, even if it is not, itself, an Avodah.
(g) In fact such strolling is not permitted.
1. Question: Why, then, did the Mishnah single out
sleeping as being impermissible?
2. Answer: The reference to sleeping is necessitated by
the Seifah which permits them to fold up their garments
and place them under their heads when they slept.