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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Yoma 15


(a) The Rabbanan interpret the Pasuk "ba'Boker ba'Boker be'Heitivo es ha'Neiros Yaktirenah" to mean that when preparing the Menorah, the Ketores must have already been brought, because of a similar Pasuk there "u've'Ha'alos Aharon es ha'Neiros Bein ha'Arbayim Yaktirena" (which refers to the *evening* Avodah).
Why can *that* Pasuk not be interpreted literally?

(b) What else do we learn from the Pasuk "Ya'aroch Oso ... me'Erev ad Boker?

(c) Why does Aba Shaul agree with the Rabbanan with regard to the order of the *evening* Avodah, but argue with them with regard to the order of the *morning* Avodah?

(a) Rav Papa establishes the Mishnah in the next Perek (which gives the Hatavas ha'Neiros precedence over the Ketores) like Aba Shaul, and our Mishnah like the Rabbanan.
How does he explain the fact that the Mishnah in the third Perek again places the Ketores before the Hatavas ha'Neros?

(b) Why can Abaye not learn that the Tana of the Seifa is referring to the Hatavas Chameish Neiros (whereas the Machlokes between Aba Shaul and the Rabbanan refers to the Hatavas Sh'tei Neiros)?

(c) Abaye does not agree with Rav Papa, because he does not like the way Rav Papa answers the previous question. But why does Rav Papa not want to learn like Abaye (to establish our Mishnah by Hatavas *Sh'tei* Neiros and the Mishnah in the second Perek by Hatavas *Chameish* Neiros - both like the Rabbanan)?

(d) How does Abaye explain the sequence of the three Mishnayos? Why does the Tana of our Mishnah start with Hatavas Sh'tei Neiros?

(a) How does the Kohen place the Matnos Dam of a Chatas on the Mizbe'ach?

(b) What does Rebbi Shimon Ish ha'Mitzpeh learn from the fact that the Torah seems to refer to the Olas Tamid as a Chatas?

(c) Then why does the Tamid not require Shetayim she'Hen Arba (two on the two diagonally opposite corners of the Mizbe'ach - like the Olah that it is) and then four (like a Chatas)?

(d) If the fact that the Kohen splits the Haza'ah on the south-western corner into two, is based on a Gezeiras ha'Kasuv (a Torah decree), then why can we not give the answer that we suggested in c., using the same Gezeiras ha'Kasuv?

(a) Where did the Kohen place the blood that was divided into two (like a Chatas), above the red thread (that marked the halfway mark on the Mizbe'ach) or below it?

(b) Seeing as it was deliberately divided into two to resemble a Chatas, why did he not place it *above* the red thread?

(c) In that case, how do we explain the Mishnah later which says (with regard to the sprinkling of the blood towards the Aron and the Paroches on Yom Kipur) 'Hizah Mimenu Achas *le'Ma'alah* ve'Sheva *le'Matah'*?

(d) What is the meaning of 'ke'Matzlif' or 'ki'Menagda'?

(a) In another Mishnah later, the Tana, describing how the Kohen Gadol would sprinkle the blood on the Mizbe'ach ha'Zahav, writes 'Hizah Mimenu al Taharo shel Mizbe'ach'.
How does this create a problem with what we said earlier - that one never finds the blood being placed both above the Chut ha'Sikra and below it? How do we currently understand the expression 'al Taharo'?

(b) Based on the Pasuk in Mishpatim "u'che'Etzem ha'Shamayim la'Tohar", how does Rabah bar Shilkoh interpret 'al Taharo'?

Answers to questions



(a) Why did they *first* follow the procedure of an *Olah* (by the north- eastern corner), and then that of a *Chatas* (by the south-western corner)? Why not vice-versa?

(b) Why did they sprinkle the blood specifically on *those* two corners, why not on the south-east and the north-west?

(c) And why did they start with the north-eastern corner and not with the south-west?

(d) This principle is written by the Chatas, since the Kohanim were obligated to climb the ramp and walk round the top of the Mizbe'ach. On what grounds then, do we apply it to the Olah, too?

7) The concept of splitting the second sprinkling into two (like a Chatas) is derived from the Pasuk "... le'Chatas, al Olas ha'Tamid Ye'aseh ve'Nisko". How do we learn from there to apply the procedure of the *Chatas* to the *Olah*, and not vice-versa?


(a) There were four rooms on the four corners of the Lishkas Beis ha'Mokad. What was ...
  1. ... the 'Lishkas ha'Chosmos'?
  2. ... the 'Lishkas Beis ha'Mokad'? Why was it needed?
(b) What was the Lishkas Beis ha'Tela'im?

(c) How do we reconcile the Mishnah in Tamid, which places the Lishkas Beis ha'Tela'im on the *north*-west of the Beis ha'Mokad, with the Mishnah in Midos, which describes it as being in the *south*-west?

(a) In what sense were the four rooms that were situated on the four corners of the Lishkas Beis ha'Mokad divided into two?

(b) How was the division made?

(c) What did the Chashmona'i Kings hide in the north-eastern room?

(d) In the south-eastern room, the Beis Garmu used to bake the Lechem ha'Panim. What was the north-western room used for (according to the Tana in Midos)?

Answers to questions
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