(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

Previous daf

Yoma 88

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 Tana of the Beraisa holds that all Chayvei Tevilah should Tovel on Yom Kipur - in order to be able to Daven (on account of 'Tevilas Ezra' - Ezra's Takanah that someone who is Tamei may not Daven or study Torah).

(b) A Nidah and a Yoledes Tovel on Kol Nidrei night. A Ba'al Keri who became Tamei after Minchah, may not Tovel - because, according to the Tana Kama, one Davens Ne'ilah *after* night in which case, someone who becomes Tamei after Minchah, has no need to Tovel.

(c) According to Rebbi Yossi, one may even Tovel after Minchah, too - in order to Daven Ne'ilah - since, in his opinion, the time for Ne'ilah is *before* night (not like Rav). (Note: According to Rav, the Tana Kama is the Tana who holds that Ne'ilah exempts one from Davening Ma'ariv, and whose opinion he personally follows; whereas Rabbi Yossi will hold like the Tana'im in the previous Beraisa, who maintain that the time to Daven Ne'ilah is *before* night - perhaps he is even the Tana Kama of that Beraisa.)

(a) In a second Beraisa, the Rabbanan and Rebbi Yossi seem to have switched their opinions - the Tana Kama permits Tevilah even after Minchah, whereas Rebbi Yossi forbids it. Rebbi Yossi forbide a Ba'al Keri to Tovel after Minchah - because that Beraisa speaks when the Tamei man has already Davened Ne'ilah.

(b) Even though we are speaking when the Tamei man had already Davened, the Rabbanan (who are not the same Rabbanan as those who argue with Rebbi Yossi in the previous Beraisa) nevertheless permit him to Tovel - because they hold 'Tevilah bi'Zemanah Mitzvah' (it is always a Mitzvah to Tovel as soon as it falls due - and the Tevilah of a Ba'al Keri falls due by day).

(c) Rebbi Yossi holds 'Tevilah bi'Zemanah *La'av* Mitzvah'.

(d) We reconcile this with a Beraisa in Shabbos, where Rebbi Yossi permits a Tevilas Mitzvah even with the Name of Hashem written on his skin (even without a bull-rush tied around it) - because of 'Tevilah bi'Zemanah Mitzvah - by establishing the first Rebbi Yossi as Rebbi Yossi b'Rebbi Yehudah, and the second one as the more commonly known Rebbi Yossi (ben Chalafta).

(a) Tevilah is not included in the Isur of erasing the Name of Hashem - because it is not a positive act of erasing, and only causes the Name to become erased (known as 'Gerama').

(b) The Rabbanan of Rebbi Yossi maintain that Tevilah bi'Zemanah La'av Mitzvah. Consequently, they insist that, even for a Tevilas Mitzvah, one ties a bull-rush around the Name of Hashem - because, even in the event that he does not find one, he will be able to Tovel on the following day.

(c) Rebbi Yossi b'Rebbi Yehudah says 'Tevilah bi'Zemanah La'av Mitzvah' - with regard to a woman who went away pregnant and returned after having given birth. Beis Shamai and Beis Hillel, who both hold 'Tevilah bi'Zemanah Mitzvah', argue in Nidah over all the possible days that she is obligated to Tovel (because of their possibly being the *forty*-first day - for a boy, or the *eighty*-first - for a girl). According to Rebbi Yossi b'Rebbi Yehudah, she can wait until the very last day and Tovel then.

(a) The Tana of another Beraisa permits someone who sees Keri on Yom Kipur to Tovel immediately, adding 've'la'Erev Yeshafshef'. This seems to be meaningless - as what is the point of *wiping away* the Keri *after* he has already Toveled.

(b) We therefore amend this to 'mi'ba'Erev Yeshafshef' - meaning that everyone should *bathe himself* on Erev Yom Kipur, to remove any potential Chatzitzah, in case he sees Keri on Yom Kipur and needs to Tovel.

(a) According to the first Tana, seeing Keri on Yom Kipur is a sign - that all his sins are forgiven ('Yir'eh Zera, ve'Ya'arich Yamim').

(b) When the second Tana says 'Avonosav Sedurim' - he means that all his sins are arranged, ready to be forgiven.

(c) Rebbi Yishmael b'Rebbi Yossi says that he should worry the entire year - because here *he* is, practicing Inuy, and min ha'Shamayim, they are satisfying him with pleasure (like a servant who dilutes a jar of wine, and his master throws it back at him).

(d) Should he survive the year however, he is assured of going to Olam ha'Ba - because he must have a lot of merits that helped him to survive. Rav Nachman bar Yitzchak proves this - from the fact that in spite of that, when everybody else was 'hungry', he was forced to be 'satisfied', he survived the year. He must indeed be a big Tzadik.

(a) When Rav Dimi arrived in Bavel, he said 'Meifish Chayei, Sagi u'Masgi', which, with reference to someone who sees Keri on Yom Kipur, means - 'He will live long and have many children and grandchildren'.

(b) The Pasuk "Yir'eh Zera, Ya'arich Yamim" ("Yir'eh Zera" seems to have a dual meaning) hints to this.

***** Hadran Alach Yom Kipuri, u'Selika Lah Maseches Yoma *****

On to Sukah


For further information on
subscriptions, archives and sponsorships,
contact Kollel Iyun Hadaf,