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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Yoma 14


(a) We just established that Rebbi Yehudah forbids a Kohen to carry on with the Avodah that he begun, when he is an Onan Yom, because we are concerned that he may eat the Korbanos.
Then why does he say in our Mishnah that the Kohen Gadol must marry another wife before Yom Kipur because of the fear that his wife may die. According to Rebbi Yehudah, if his wife dies, he ought to be stopped even in the middle of an Avodah, just like a Kohen Hedyot during the rest of the year?

(b) The Gemara queries the initial Kashya by pointing out that, even if his wife *does* die, we learned earlier that before she dies, she will be divorced retroactively (when he enters a Shul). Consequently, he will not be an Onan anyway.
What is the answer? Why would we have decreed, had it not been Yom Kipur?

(a) Throughout the seven days of Hafrashah the Kohen Gadol sprinkled the blood and brought the Ketores.
Which other two Avodos did he perform" What is the reason for this?

(b) The Kohen Gadol did not belong to any Mishmar. When did he perform the Avodah (during the rest of the year), and what portions (of Kodshei Mizbe'ach) did he receive?

(a) We learned in our Mishnah that the Kohen Gadol performed the major Avodos throughout the seven days of Hafrashah.
Why can the author not be Rebbi Akiva?

(b) Rebbi Akiva's source is the redundant words "ve'Hizah ha'Tahor al ha'Tamei" (when it should have said "Alav").
How does he learn it from there?

(c)What do the Rabbanan learn from "al ha'Tamei"?

(d) What are the ramifications of this Derashah?

(a) Is a live animal subject to Tum'ah?

(b) Does one need to dip the hyssop into the Mei Chatas a second time, if, the first time, the Kohen ...

  1. ... meant to sprinkle on an animal, but, by mistake, he sprinkled on a person?
  2. ... meant to sprinkle on a person, but, by mistake, he sprinkled on an animal?
(a) The Rabbanan learn from a Kal va'Chomer (from the Tamei person who became Tahor when he was sprinkled with the ashes) that the Tahor person should certainly remain Tahor.
What does Rebbi Akiva do with the 'Kal va'Chomer'?

(b) How do the Rabbanan explain the Pasuk in Koheles "Amarti Echkamah, ve'Hi Rechokah Mimeni"?

(c) If the Kohen who sprinkles is Tahor, why does the Torah write "u'Mazeh Mei ha'Nidah Yechabes Begadav"?

(d) Seeing as both someone who *touches* the Mei ha'Nidah and someone who *carries* them become Tamei, what is the difference between them?

(a) How will those who hold (in Zevachim) that Haza'ah does *not* require a specific Shiur, conform with the Chachamim of Rebbi Akiva, who learns from Mazeh that it *does*?

(b) What is the Shiur for Haza'ah?

Answers to questions


7) How does Abaye reconcile the Tana of our Mishnah with Rebbi Akiva, who says that the Haza'ah is Metamei a Tahor person who was sprinkled?


(a) According to the Tana of our Mishnah, the Kohen Gadol would bring the Ketores during the seven days of Hafrashah, and prepare the Menorah.
What is the problem with this sequence from a Mishnah in Tamid?

(b) Like whom do we attempt to establish the Mishnah (and all Stam Mishnayos) in *Tamid*?

(a) Everyone agrees that, even when sprinkling the blood of the Korban Tamid, the Kohen would first place the blood on the north-*eastern* corner in one stroke (starting from the east and ending on the north).
What did he do when he arrived at the south-*western* corner ...
  1. ... according to the Tana Kama of the Mishnah in Tamid?
  2. ... according to Rebbi Shimon Ish Mitzpeh?
(b) How does this clash with the answer that we gave in 8b. to resolve the contradiction between our Mishnah and the Mishnah in Tamid?

(c) So how do we amend that answer to resolve the contradiction?

(a) How do we reconcile the Tana of our Mishnah with a S'tam Mishnah in the second Perek, which lists the preparing of the Menorah (each morning) in the *second* Payas ('lottery'), and the Ketores in the *third*?

(b) How do we then reconcile the Tana of both Mishnayos (who hold that one divides the preparation of the first five lamps and that of the last two, with the *Ketores*, with Abaye, who has a tradition that it was the *sprinkling (of the blood* of the Tamid) that divided between them?

(a) What do the Rabbanan mean when they say 'Yaktir ve'Achar-Kach Yeitiv'?

(b) What does Aba Shaul learn from the sequence in the Pasuk in Ki Sisa "ba'Boker ba'Boker be'Heitivo es ha'Neros Yaktirenah"?

(c) How do the Rabbanan interpret this Pasuk?

Answers to questions
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