ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafYoma 32
YOMA 32-35 - anonymously sponsored towards a REFU'AH SHELEMAH to Shmuel
Yakov ben Ayala Hinda, Ilana Golda bas Chana and Klarees Marcia bas Mammie
(a) "u'Va Aharon el Ohel Mo'ed" - comes to teach us that Aharon had to enter
the Kodesh Kodshim for the second time, to remove the spoon and the fire-pan
containing the coals and the Ketores.
(b) The Pasuk must be out of place, because, if he entered the Kodesh
Kodshim to remove the spoon and the fire-pan immediately after placing them
(before performing any Avodah wearing the Bigdei Zahav), then there would be
only *three* Tevilos (instead of *five*), and *six* Kidushim (instead of
(c) Between bringing the Ketores into the Kodesh Kodshim, and the removal of
the 'spoon' and the fire-pan - the Kohen Gadol brought his ram and the ram
of the people (both Olos).
(d) The Musaf and the Tamid shel Bein ha'Arbayim followed the removal of the
'spoon' and the fire-pan from the Kodesh Kodshim.
(a) Rebbi Yehudah learns from "u'Va Aharon ... u'Fashat es Bigdei ha'Bad,
ve'Rachatz es Besaro ba'Mayim ... ve'Lavash es Begadav ... " -that whenever
the Kohen Gadol changes from one set of clothes to another (from the Bigdei
Lavan to the Bigdei Zahav), he requires Tevilah.
(b) Rebbi learns from "Kesones Bad Kodesh ... *Bigdei Kodesh Hem*,
ve'Rachatz ba'Mayim es Besaro u'Levesham" - that whenever the Kohen Gadol
changes from one set of clothes to another (from the Bigdei Zahav to the
Bigdei Lavan), he requires Tevilah.
(a) The first set of Avodos that the Kohen Gadol performed in Bigdei Zahav
before the Ketores - was the Tamid shel Shachar.
(b) Rebbi learn from "u'Fashat, ve'Rachatz, ve'Lavash" - that every Tevilah
requires two Kidushei Yadayim ve'Raglayim.
(c) Rebbi Elazar b'Rebbi Shimon learn this from a 'Kal va'Chomer' - if when
*no Tevilah* is required, the Kohanim must nevertheless perform Kidush
Yadayim ve'Raglayim, then how much more so must this be the case by the
Kohen Gadol, who *is required to Tovel*.
(d) Rebbi Elazar b'Rebbi Shimon (who concurs with Rebbi Yehudah) learn from
"u'Fashat es Bigdei ha'Bad *Asher Lavash*" that the Torah compares
undressing to dressing - to require *two* Kidushei Yadayim ve'Raglayim, for
the undressing as well as for the dressing (which he learns from the 'Kal
(a) If changing into Bigdei Zahav, with which the Kohen Gadol does *not* go
into the Kodesh Kodshim, requires Tevilah, then how much more so, changing
into Bigdei Lavan, which *does*.
(b) However, we can ask on this that Bigdei are used far more often for a
Kaparah than the Bigdei Lavan are?
(c) We finally learn that by *all* changes of clothing on Yom Kipur, the
Kohen Gadol requires Tevilah from (the Pasuk which Rebbi actually quoted
initially) "Bigdei Kodesh Hem" which compares all the garments to each other
as regards Tevilah (to include when the Kohen Gadol changes into the Bigdei
(a) "ve'Rachatz" does not mean Kidush. However, since it is not needed to
teach us Tevilah, we use it for Kidush ('Im Eino Inyan' ... ).
(b) The Torah writes "ve'Rachatz" rather than "ve'Kidash" - to compare
Tevilah to Kidush, to teach us that Tevilah, just as Kidush takes place in a
Makom Kadosh (from the Kiyor in the Azarah), so too must Tevilah be
performed in a Makom Kadosh.
(c) Rebbi Yehudah learns Kidush Yadayim ve'Raglayim by each change of
clothes on Yom Kipur from the Kal va'Chomer cum Hekesh of Rebbi Elazar
b'Rebbi Shimon (see above 3c. and 3d.).
(a) According to Rebbi Meir, the first Kidush is performed *after* the Kohen
Gadol has removed his first set of clothes, and the second, after he has put
on the second. According to ...
1. ... Rebbi (according to Rav Chisda) - the first Kidush is performed after
he has removed his first set of clothes, and the second, before he puts on
the second set.
(b) Rav Acha bar Ya'akov learns from the Pasuk in Ki Sisa "O be'Gishtam el
ha'Mizbe'ach" that even according to Rebbi, the second Kidush must be
performed after the Kohen has put on the second set of clothing - when all
he has to do is to approach the Mizbe'ach (and not to get dressed as well).
2. ... the Rabbanan of Rebbi Meir - the first Kidush is performed before he
removes the first set of clothes, the second after he has put on the second.
(c) If Rav Chisda were to hold like Rav Acha bar Ya'akov or vice-versa, then
each change of clothes would require, not *two* Kidushim, but three (one
*before* the Tevilah, and two, *after* it), totaling fifteen. But this
clashes with the traditional ten Kidushei Yadayim ve'Raglayim of which
(a) 'Kartzo' means that he Shechted the animal sufficiently to kill it (but
(b) This entails Shechting the majority of each of the two Simanim (the
wind-pipe and the esophagus.
(c) If, without the Miruk, the Shechitah would be Pasul - then that would
mean that the Kohen that performs the Miruk is performing an integral part
of the Avodah on Yom Kipur, and we have already learned that the Avodah on
Yom Kipur must be performed exclusively by the Kohen Gadol.
(a) Now that Tana has already taught us 'Rubo shel Echad Kamohu', is it not
obvious that there where two Simanim are required, one needs to cut the
majority of both of them? So why does the Tana need to continue 'Rov
(b) Resh Lakish therefore establishes the Mishnah on Yom Kipur, to teach us
that if the second Kohen failed to make Miruk, the Shechitah is nevertheless
(c) We might otherwise have thought, that since, by Kodshim, the blood is
required to sprinkle on the Mizbe'ach, if the Shechitah was not completed,
it would be Pasul mi'de'Rabbanan).
(d) In spite of the fact that the Shechitah is Kasher (even mi'de'Rabbanan),
Chazal nevertheless made it a Mitzvah to complete the Shechitah of Kodshim,
in order to obtain as much of the blood as possible for Zerikah.