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 69
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) BENEFIT FROM BIGDEI KEHUNAH
(a) Question: The permission to use the garments as a pillow
should, itself, prove that benefit is permitted!?
2) HONOR TO A STUDENT IN HIS MASTER'S PRESENCE
(b) Answer (R. Papa): They did not actually place them *under*
their heads, but near them.
1. (R. Mesharshia) This Din could be extended to permit
leaving one's Tefilin alongside a sleeping person.
(c) It appears that R. Papa is correct, since understanding
*under* their heads literally would introduce the problem of
Shatnes (the Avnet being made of wool and linen).
1. The opinion which maintains that the Avnet is, indeed,
made of both wool and linen would have no reading of
the Mishnah in Tamid (*under* their heads).
(d) We may, indeed, infer like R. Papa.
2. This opinion maintains that the Avnet of a regular
Kohen is unlike the Avnet of the Kohen Gadol.
3. This is unlike the opinion which maintains that the
Avnet of a regular Kohen is identical with the all-
linen Avnet of the Kohen Gadol, for whom the Mishnah
presents no difficulty.
i. Question: Perhaps Shatnes is only a problem when
worn, not when used as a pillow?
ii. Answer: Both from the concern of the Chachamim and
from R. Shimon b. Pazi we know that it is
prohibited, even with any number of protective
separations between the Shatnes and the person.
(e) R. Ashi maintains that they placed the Avnet *under* their
(f) Question: What about the Shatnes problem?
(g) Answer: The Bigdei Kehunah were stiff and thus not subject
to the Isur of wearing Shatnes, as supported by the Din of
R. Huna b. R. Yehoshua regarding stiff garments.
(h) Question: We see clearly from the Beraisa that benefit is
1. The Beraisa teaches that it is permitted to wear the
Bigdei Kehunah for non-Avodah purposes in the Mikdash
(and is only prohibited outside out of respect).
i. Question: But we hear of Shimon HaTzadik wearing
Bigdei Kehunah outside (in the reported incident
wherein he appeared thus before Alexander)!?
ii. Answer: Those may have been not actual Bigdei
Kehunah, but garments fitting for a Kohen Gadol.
iii. Alternate Answer: This was an emergency (Eis
(a) The honor bestowed on the Segan and Rosh HaKeneses seems to
imply that we honor a student in the presence of his Rav!
3) THE KOHEN GADOL STOOD
(b) (Abaye) There is no indication from there, since the entire
procedure was done in honor of the Kohen Gadol.
(a) Question: Are we to infer that previously he was sitting?
4) EZRA AND THE GREAT NAME
1. That seems unlikely since nobody excepting a Davidic
King may sit in the Mikdash.
(b) Answer: The sitting was in the Ezras Nashim, as R. Chisda
2. This is supported by the Pasuk.
(c) Question: Where did R. Chisda teach that it was in the Ezras
(d) Answer: He taught this in conjunction with the Beraisa which
says that the Kriah was in the Azarah.
1. R. Eliezer b. Yakov says it was in the Azarah (citing a
Pasuk in Nechemyah).
(e) We continue to interpret the word Gadol in the Pasuk in
2. R. Chisda teaches that it was in the Ezras Nashim.
(a) Question: What is Gadol in the Pasuk, "Ezra blessed HaShem
5) SKIPPING IN READING THE PARSHIOS OF ACHAREI MOS AND ACH BE'ASOR
(b) Answer (R. Yosef citing Rav): Ezra exalted HaShem employing
the Shem HaMeforash.
(c) Answer (R. Gidel): Ezra exalted the Name by instituting the
refrain at the conclusion of each Berachah, "Baruch
(d) Question: Perhaps it was the Shem HaMeforash?
(e) Answer: The Shem HaMeforash is not uttered outside the
Azarah (where Ezra was then standing).
(f) Question: But we find that Ezra *did* utter the Name outside
(as R. Gidel himself taught on the Pasuk in Nechemyah 9)?
(g) Answer: That was an emergency, as extensively reported, they
successfully cried out for the Yetzer Harah for idolatry to
be given over to their hands.
1. After this success, they attempted to do the same with
the Yetzer for licentiousness.
(h) In Eretz Yisrael the word Gadol was interpreted by R. Masna
that Ezra exalted the Name with saying HaE-l HaGadol...
2. Though they were successful in having the Yetzer given
over to their hands, they discovered that the world
could not exist without its (positive) force, and its
force could not be divided.
3. Thus they blinded it and freed it, thus eliminating its
push to incest.
(i) This supports the words of R. Yehoshua b. Levi who taught
that the Anshei Kneses HaGedolah earned that great name
because they restored the praise of HaShem which had been
removed by Yirmiyah and Daniel during the destruction and
(j) They asserted that the very oppression of the Jews and their
endurance amidst the nations is the greatest testimony to
His Gevurah and Noraos.
(k) Question: How could Yirmiyah and Daniel uproot the
institution of Moshe to praise HaShem in this manner?
(l) Answer: Knowing that HaShem is Truth, they did not falsify
(a) Question: There is a contradiction from the Mishnah in
Megilah which says that one may not skip in Krias HaTorah!?
(b) Answer: A *short* skip (in which there is sufficient time to
move to the next spot while the Turgeman is still reciting
the Targum) is permitted.
(c) Question: But the Beraisa teaches there that the short skip
only applies to Neviim, and that no skip in the Torah is
(d) Answer (Abaye): When the skip maintains one topic it is
permitted (as supported by the cited Beraisa).