ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafYoma 6
(a) The Lishkas Farhedrin cannot have been sanctified with the Kedushah of
the Azarah - because then, how could the Kohen Gadol live there? Nobody
except the King of Yehudah was even permitted to *sit* in the Azarah, let
alone to *lie down*!
(b) The Kohen Gadol did not take his wife with him to the Lishkas Farhedrin
- because he might be Bo'el her and then discover that she was a Safek
Nidah, which renders him Tamei for seven days.
(c) The Gemara rejects the contention that it was because he may be Bo'el
his wife whilst she was a Safek Nidah - because we are not speaking about
(a) We initially think that the author of our Mishnah must be Rebbi Akiva -
because he is the one who holds that a Nidah renders the man who was Bo'el
her, Tamei retroactively.
(b) Rav Chisda establishes the Mishnah even like the Rabbanan - by Achar
Echad, meaning within the time it takes for her to go down from the bed and
clean herself. There, even the Rabbanan agree that also the man is Tamei
retroactively for seven days - mi'Safek. They argue if they find the blood
*after* that time.
(a) We attempt to prove from the fact that we separate the Kohen Gadol seven
days from Tum'as Nidah, that 'Bo'el Nidah Einah ke'Nidah' - because if Bo'el
Nidah would be ke'Nidah, then he would only be permitted to Tovel after
nightfall of the eighth day (Kol Nidrei night). How could he then do the
Avodah the next morning - seeing as he is still a Tevul Yom)?
(b) We explain our Mishnah even according to those who hold Bo'el Nidah
ke'Nidah - by establishing the seven days in our Mishnah to mean seven plus
(the Mishnah refers to it as *seven* because it is *less than eight*: in
fact, they separated him just before sunset of the seven day period, so that
he could Tovel immediately, and experience Ha'arev-Shemesh - before the
seventh day began.
(c) In the Beraisa 'Kol Chayvei Tevilos Tevilasan ba'Yom, Nidah ve'Yoledes
Tevilasan ba'Laylah' - the Tana may well include all those who derive their
Tum'ah (i.e. Bo'el Nidah) in the Din of Nidah.
(d) The Beraisa 'Ba'al Keri ke'Maga Sheretz, Bo'el Nidah ke'Tamei Mes' might
be speaking about their Tum'os, and not about their Tevilos, meaning that a
Ba'al Keri is Tamei only for one day and is a Rishon le'Tum'ah - just like a
Maga Sheretz; whereas a Bo'el Nidah is an Av ha'Tum'ah and is Tamei for
seven days - like a Tamei Mes.
(a) The problem with the latter interpretation of the Beraisa - is that we
already know both Dinim, because they are explicit in the Torah.
The five Tum'os, besides Bo'el Nidah, which the Tana permits to Tovel
already on the seventh day are: a Zav, a Zavah, a Metzora, a Metzora'as and
(b) A Bo'el Nidah is more stringent than a Tamei Mes - inasmuch as he is
Metamei food and drink (though not people and vessels, like the Mishkav and
Moshav of a Zav is) even if they are underneath ten sheets on which he is
sitting or lying.
(c) Having written "Vatehi Nidasah Alav", the Torah nevertheless finds it
necessary to add "Kol ha'Mishkav Asher Yishkav Alav Yitma" - to modify the
Din of Mishkav and Moshav from being Metamei *everything*, to being Metamei
only *food and drink* - as we just explained.
(a) When it asks why the Tana of our Mishnah is only concerned about the
Tum'ah of a Bo'el Nidah, and not of Tum'as Mes - the Gemara is suggesting
that the Kohen Gadol should separate, not only from his wife, but also from
all other people, who should not be allowed near him, in case they touch
him, and make him Tamei Mes.
(b) The Gemara answers 'Tum'ah Hutrah Hi be'Tzibur', in which case it is not
necessary to guard him against Tum'as Mes (since the Avodah on Yom Kipur
must be performed by him).
(c) Ravina refutes Rava's proof - because, even if the Tana of our Mishnah
holds 'Tum'ah Dechuyah be'Tzibur, we would not be concerned about Tum'as
Mes, which is not common (whereas Tum'as Nidah is).
(d) The bull and the ram of the Kohen Gadol are certainly not considered a
Korban Tzibur - nevertheless, they are Dechuyah be'Tzibur, since their time
is fixed and the Avodah and theya are confined to the Kohen Gadol.
(a) Rav Nachman holds 'Tum'ah Hutrah be'Tzibur'. Rav Sheshes holds Tum'ah
Dechuyah Hi be'Tzibur, which means that, even though, if the Korban Tzibur
was brought, the Tzibur are Yotze, one nevertheless does whatever possible,
to bring it be'Taharah. It also means that it requires the Tzitz to atone
for it, as we shall see later in the Sugya.
(b) According to the first Lashon, Rav Nachman will agree that if there are
any Tehorim in the Beis-Av of that day, *they* are the ones who will serve
in the Beis-Hamikdash, and not the Temei'im - he argues where there are no
Tahor Kohanim in the Beis-Av of that day. In his opinion, they do not call
Kohanim from other Batei-Av to serve that day.
(c) According to the second Lashon - even if there are Tahor Kohanim in the
Beis-Av of that day, Rav Nachman will apply the principle 'Tum'ah Hutrah
be'Tzibur' and allow the Avodah to be performed by all the Kohanim in that
Beis-Av, even by those who are Tamei.