POINT BY POINT SUMMARY
by Rabbi Ephraim Becker
Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
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Previous dafYoma 74
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) THE WORD ASUR APPLIED TO A CHIYUV KARES
(a) Question: But we *do* find the word Asur used regarding a
2) CHATZI SHIUR (cont'd)
1. The Beraisa teaches that the Chiyuv Kares only applies
to eating and drinking, not to the other afflictions.
(b) Answer: The term Asur applies to Chatzi Shiur, even as it is
true that eating a full shiur would incur Kares.
2. Still, the term Asur is used for *all* the Inuyim.
(c) Alternate Answer: The term Asur is used since it applies to
the other Inuyim.
(d) This is supported by the citation from the "Sha'ar Sifrei
d'vei Rav" that the word Shabason is the license given to
the Chachamim to add other Inuyim onto eating and drinking
(the same way that Shabason is used to add other Melachos
onto the 39 on Shabbos), and they are called *Isurim*.
(a) R. Yochanan holds that Chatzi Shiur is an Isur Torah while
Resh Lakish holds it is an Isur D'Rabanan.
(b) R. Yochanan holds that things which may aggregate must be
viewed, from the outset, as the Isur.
(c) Resh Lakish holds that the Torah specifically prohibited
Achilah (and less than a Shiur is not called Achilah).
(d) Question (R. Yochanan of Resh Lakish): The Beraisa
(searching for the Isur of eating Chelev Koy as well as
Chatzi Shiur finds the word "Kol") indicates that a tiny
amount *is* an Isur Torah!?
(e) Answer: The word Kol is an Asmachta which the Rabanan use.
1. This seems likely since, if it were an actual Isur
Torah, it would be prohibiting Koy.
(f) Question: That is not an indication, since that Tana could
hold that Koy is a separate creature, necessitating a
special word to prohibit its Chelev.
2. It is not reasonable that the word Kol would come to
prohibit a Safek (since it is only a doubt for *us*)!
3) INUY ON YOM KIPUR
1. This is supported by the statement of R. Idi b. Avin in
Kerisus, where Kol in the Beraisa comes to include Koy.
2. Again, there, the Pasuk could not be including a Safek!
(a) The Beraisa teaches that the Inuy is only through passive,
not active affliction (Shev V'Al Ta'aseh).
4) THE DEPRIVATION OF THE MAN IN THE MIDBAR
(b) Question: Perhaps if he finds himself in the sun he should
not move into the shade (or the opposite)!?
(c) Answer: The Inuy is comparable to Isur Melachah, where we do
not distinguish within the same activity (an act is either a
Melachah or it is not, just as sitting in the sun is either
an Inuy or it is not).
(d) The Beraisa further teaches that Inuy is like Melachah on
1. Just as Melachah is prohibited elsewhere (as by
Shabbos), so, too, Inuy is Chayav elsewhere (as by
eating Pigul and Nosar).
(e) The Tana D'Vei R. Yishmael links the Inuy of Yom Kipur with
the Inuy to which HaShem subjected the People in the Midbar,
both being based on hunger.
2. We are not to think, however, that only the Kares foods
are prohibited on Yom Kipur.
3. The Pasuk is understood to prohibit other foods (Tevel,
Neveilah, Chulin, Terumah, Kodoshim) to be eaten on Yom
Kipur, all from the inclusive word Te'anu.
4. If one would argue with the implications of Te'anu,
another support may be brought to include all foods
from the reference to Inuy which causes loss of Nefesh
(eating and drinking).
5. What is the need for the "if one would argue" support?
6. Answer: Perhaps one would feel that Te'anu refers to
Arayos, the Torah thus speaks of Inuy which causes loss
of Nefesh, meaning eating and drinking.
1. Question: Learn from Lavan's use of the word Ta'aneh
that it refers to abstention from cohabitation?
2. Answer: It is more reasonable to link general distress
and not to personal distress.
3. Question: Link it to the general distress in Mitzrayim
which, we have learned, was Perishus Derech Eretz!?
4. Answer: Rather, we link to deprivation by Divine decree
(Yom Kipur and the Man in the Midbar) and not to
deprivation by human decree.
(a) R. Ami and R. Asi argue over what the deprivation involved.
(b) One said it was the lack of Pas BeSalo.
(c) One said it was the inability to see (differentiate) the
1. R. Yosef reported this as the source that a blind
person does not feel satisfied.
2. Abaye further taught that food should be eaten when it
3. R. Zeira supported this from the Pasuk Tov Mar'eh
4. Resh Lakish extended this to the pleasure of seeing