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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Yoma 70

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.



(a) The Kohen Gadol needed to announce, before closing the Sefer-Torah, that more than what he Leined was written in it - to reassure the people that the Sefer was not missing the Parshah that he was about to Lein by heart.

(b) He Leined "u've'Asor" by heart, rather than roll the Sefer-Torah from Emor to Pinchas - because, due to Tircha de'Tzibura, it is forbidden to roll the Sefer-Torah and let everybody wait.

(c) One reason that he does not bring another Sefer is so that people should not think that the first Sefer was Pasul. Another reason is in order to avoid an unnecessary Berachah (which he would have to recite if a second Sefer was brought).

(d) On Rosh Chodesh, Shabbos Chanukah, we Lein from three Sefarim - without being concerned that people might declare the first two Pasul - because there, when *three* people are being called up to the Torah, it is natural to take out three Sefarim; whereas on Yom Kipur, when it is only *one* person, it is *not* natural to take out a second Sefer.

(a) After the three Berachos for the Mikdash, for the Kohanim and for Yisrael, the Kohen Gadol concluded with a Berachah 'al Sha'ar Tefilah' - a Hashem should save Yisrael who needed His salvation.

(b) After the Kohen Gadol had read the Parshiyos of Yom Kipur everyone took out the Sefer-Torah that he had brought with him on Erev Yom Kipur (See Agados Maharsha) and read in it - in order to show the beautiful Sifrei Torah (to promote the Mitzvah of "Zeh Keili ve'Anveihu") - perhaps because Yom Kipur is the day on which the Torah (i.e. the second Luchos) was given.

(c) It was not possible to watch both the burning of the Par and the Sa'ir and the Leining of the Kohen Gadol. Had it been, it *would* have been permitted to do so. We would have otherwise thought that it would *not* - because it is forbidden to pass by a Mitzvah.

(d) Someone who watched either of these two Avodos would be performing the Mitzvah of 'be'Rov Am Hadras Melech' (increasing the glory of Hashem, by joining the crowds who were watching the the Mitzvah being performed).

(a) If the Kohen Gadol chose to Lein in the Bigdei Lavan, he would change his clothes into the Bigdei Zahav with the appropriate Tevilah and two Kidushei Yadav ve'Raglav. He would then bring his ram and that of the people (i.e. the Musaf) - according to both Rebbi Eliezer and Rebbi Akiva. (b) According to Rebbi Eliezer, he also brought the seven lambs of the Musaf then. According to Rebbi Akiva, he brought them together with the Korban Tamid.

(c) The Sa'ir ...

1. ... ha'Na'aseh ba'Chutz - was the Sa'ir of Musaf (whose blood was brought on the Mizbe'ach ha'Olah).
2. ... ha'Na'aseh bi'Fenim - was the Sa'ir la'Hashem, whose blood was brought inside the Heichal.
(d) The Gemara is uncertain whether according to Rebbi Akiva, the Par ha'Olah (of the Musaf) was brought with the Tamid shel *Shachar* or with that of the shel *Bein ha'Arbayim*. The goat of the Chatas was definitely brought together with the Tamid shel Bein ha'Arbayim - after the fifth Tevilah.
(a) After changing into the Bigdei Lavan (following the fourth Tevilah) - the Kohen Gadol entered the Kodesh Kodashim to remove the Kaf and the Machtah with the Ketores from between the poles of the Aron.

(b) After the *fifth* Tevilah, besides bringing the Tamid shel Bein ha'Arbayim and whatever of the Musaf had still to be brought - the Kohen Gadol entered the Heichal in order to bring the Ketores shel Bein ha'Arbayim and to kindle the Menorah.

(c) Before changing back into his own clothes, the Kohen Gadol made a final Kidush Yadayim ve'Raglayim.

(d) People would accompany him on his way home. When he arrived home, he would make a banquet (a Se'udas Hoda'ah) because he emerged from the Kodesh (Kodashim) in peace.

(a) The *goat* of the Chatas (of the Musaf) was definitely brought together with the Tamid shel Bein ha'Arbayim, the *bull* might well have been brought together with the Tamid shel Shachar even according to Rebbi Eliezer. The Emurin of the Par and the Sa'ir are salso in doubt - it is not certain how close to the burning of their bodies they were burned.

(b) Rava resolves these doubts from two Beraisos, one like Rebbi Eliezer, the other, like Rebbi Akiva: According to the *first* Beraisa, Rebbi Eliezer holds that the Emurin of the Par and the Sa'ir of the Chatas were brought together with the two rams after the third Tevilah. The remainder of the animals of the Musaf i.e. the bull and the seven lambs of the Olah, and the goat of the Chatas - were brought after the fifth Tevilah together with the Tamid shel Bein ha'Arbayim.

(a) According to the *second* Beraisa, Rebbi Akiva holds that the bulls and the lambs of the Musaf were brought together with the Tamid shel Shachar. He learns this from the Pasuk in Pinchas "Milevad Olas ha'Boker Asher le'Olas ha'Tamid" - which teaches us that the Musafin were brought at the same time as the Tamid shel Shachar.

(b) The Emurei Chatas (of the Par and the Sa'ir) according to him - were brought after the two rams (after the third Tevilah).

(c) Rebbi Eliezer follows the order of the Pesukim - first all the Korbanos mentioned in Vayikra: the Avodas ha'Yom, the two rams and the removal of the Kaf and the Machtah, and then the Musafin and the Tamid shel Bein ha'Arbayim mentioned in Bamidbar. "Milevad Olas ha'Boker ... " (from which Rebbi Akiva learns that the Musaf was brought at the same time as the Tamid shel Shachar, speaks about the rest of the year, but not about Yom Kipur, since the Torah has indicated that the order is different there).

(d) Rebbi Eliezer learns from "Milevad Chatas ha'Kipurim - that whatever the one is Mechaper for the other is Mechaper for; in other words, the Sa'ir ha'Chitzon (of Rosh Chodesh) atones for Tum'as Mikdash of which one was initially aware and then forgot - just like the Sa'ir ha'Penimi (of Yom Kipur is).




(a) According to Rebbi Yehudah in Rebbi Akiva, not *all* the lambs of the Musafin were brought with the Korban Tamid, only *one* - the other six were brought only after the Avodas ha'Yom.

(b) According to Rebbi Elazar b'Rebbi Shimon in Rebbi Akiva - the opposite was true: six of the lambs were brought with the Korban Tamid, and the remaining one, after the Avodas ha'Yom.

(c) Both Tana'im based their opinions on the seemingly contradictory Pesukim: "ve'Yatza, ve'Asah es Olaso *ve'es Olas ha'Am*" (referring to the Musaf, and implying that they were brought *after* the Avodas ha'Yom), and "Milevad Olas ha'Boker" (which implies that they were brought *before* it - together with the Tamid shel Shachar.

1. According to Rebbi Yehudah, the Kohen Gadol brought only *one* of the seven lambs *before* the Avodas ha'Yom - because were he to bring *six* then, Chazan were afraid that, by the time he came to the all important Avodas ha'Yom, he might be too weak to manage it.
2. According to Rebbi Elazar b'Rebbi Shimon he brought only *one* of the lambs *after* the Avodas ha'Yom - because they were afraid that if he was left with a lot of animals to bring, he would be negligent and not bring them. As for being too weak to perform the Avodas ha'Yom, this was unlikely, since the Kohen Gadol would certainly exert himself to complete it.
(a) The Tana who holds that they brought only *one* ram - and that the ram of the Olah of the people and the ram of the Olah of the Musaf are one and the same, is Rebbi.

(b) Rebbi Elazar b'Rebbi Rebbi Shimon says that they were two different rams.

(c) Rebbi derives his opinion from the word "Ayil *Echad*" which the Torah inserts by the Musaf. Rebbi Elazar b'Rebbi Shimon learns from the word "Echad" - that the choicest lamb in the flock should be chosen.

(d) Rebbi learns that from the Pasuk in Re'ei "ve'Chol Mivchar Nidreichem". Rebbi Elazar b'Rebbi Shimon requires *two* Pesukim for that, one by an obligatory Korban, and the other, by a voluntary one - because, on the one hand, one may have thought a *voluntary* Korban should be from the best (in order that it should be accepted with good-will (but not an obligatory one, which has already been accepted); and on the other, one might have thought that it is specifically an *obligatory* Korban that should be from the best (in order to fulfill one's obligation in the best possible manner).

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