REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafYoma 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
(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
(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
(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
(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
Answers to questions
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'?
(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?
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?
(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
(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?
(a) There were four rooms on the four corners of the Lishkas Beis ha'Mokad.
What was ...
(b) What was the Lishkas Beis ha'Tela'im?
- ... the 'Lishkas ha'Chosmos'?
- ... the 'Lishkas Beis ha'Mokad'? Why was it needed?
(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?
Answers to questions
(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