REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafYoma 36
YOMA 36-40 have anonymously sponsored towards a REFU'AH SHELEMAH to Shmuel
Yakov ben Ayala Hinda, Ilana Golda bas Chana and Klarees Marcia bas Mammie
(a) We learned in our Mishnah that, when the Kohen Gadol performed Semichah
on his bull, it was standing between the Ulam and the Mizbe'ach.
it stand when he subsequently Shechted it?
(b) Why could the author of our Mishnah then not be Rebbi Yossi b'Rebbi
Yehudah? Which part of the Azarah is eligible for the Shechitah of Kodshei
Kodshim according to him?
(c) Rebbi adds the north side of the Azarah which is situated in the twenty-
two Amos from the entance of Ezras Yisrael up to the Mizbe'ach. We initially
think that he only comes to add to the area of Rebbi Yossi b'Rebbi Yehudah,
in which case he cannot be the author of our Mishnah.
How do we finally
establish him as the possible author?
(d) Everyone agrees however, that the section of the Azarah next to the Beis
Chalipos is not eligible for the Shechitah of Kodshei Kodshim.
that, and why is it not eligible?
(a) If the author of our Mishnah is Rebbi, why does the Mishnah confine the
Viduy and the Shechitah to Bein ha'Ulam ve'la'Mizbe'ach? Why does it not
just say 'anywhere in the Azarah'?
(b) Where about in the Azarah is the ideal location to Shecht Kodshei
Kodshim according to all opinions?
(a) Why did the bull have to stand crooked, with its back facing northwards
and its face westwards? Why could it not stand with its back towards the
east and its face towards the west?
Answers to questions
(b) The positioning for Semichah on all Kodshei Kodshim was performed in a
similar fashion as described in our Mishnah. One would confess for the
appropriate sin on the appropriate Korban. According to Rebbi Yossi
Hagelili, the confession for an Olah was on Leket, Shikchah and Pe'ah.
specifically these three? Why not for example, Ma'aser Rishon or Ma'aser
(c) Rebbi Akiva disagrees with Rebbi Yossi Hagelili.
What did an Olah
atone for, according to him?
(d) Why can it not come to atone for an ordinary La'av?
(a) Rebbi Yossi Hagelili and Rebbi Akiva argue over the La'av of Neveilah.
In which way is the La'av of Neveilah and those of Leket, Shikchah and Pe'ah
(b) Why do they not fall under the category of 'La'av ha'Nitak la'Asei'?
(c) Then why are none of them liable to receive Malkos according to Rebbi
(a) According to Abaye, even Rebbi Yossi Hagelili will agree that Neveilah
is subject to Malkos.
(b) He argues with Rebbi Akiva specifically by the La'av of Leket, etc.
What is the basis of their Machlokes?
(a) Rebbi Meir (the author of our Mishnah) bases the order of Viduy ('Avisi,
Pasha'ti ve'Chatasi') on two Pesukim in the Torah: one of them is
"ve'Hisvadah Alav es Kol Avonos B'nei Yisrael, ve'es Kol Pish'ehem le'Chol
Chatosam" - in Acharei-Mos. The other Pasuk is in Ki Sisa.
What is it?
(b) How do the Chachamim interpret the terms Avonos, Pesha'im and Chata'os?
How does that give rise to their objection with Rebbi Meir's order?
(c) What is the order of the Viduy according to the Chachamim?
(d) How do the Chachamim then explain the order of Viduy in the Torah? What
was Moshe saying to Hashem?
(a) Why does Rav find it necessary to rule like the Chachamim, in spite of
the fact that they are in the majority anyway?
(b) What did that Chazan reply when Rabah asked him why he followed the
Nusach of Rebbi Meir and not of the Chachamim?
(a) What are the two possible interpretations of "*ve'Chiper* Ba'ado
u've'Ad Beiso" (written by the Kohen's bull)?
(b) What do we learn from "Lechaper" (written by the Sa'ir ha'Mishtale'ach)
and how do we learn it?
(c) We first try to learn from the Sa'ir la'Hashem that it means Kaparas
How do we know that "ve'Chiper" written by the *Sa'ir la'Hashem*
means Kaparas Damim?
(d) So from where *do* ultimately learn that "ve'Chiper" must mean Kaparas
(a) From where do we learn that the Viduy on Yom Kipur starts with 'Ana'?
Answers to questions
(b) What do we learn from the 'Gezeirah Shavah' "Kaparah" "Kaparah" from
(c) We cannot learn that, at Sinai, Moshe should have said the name of
Hashem, from Eglah Erufah, because Sinai preceded Eglah Arufah.
problem does the Gemara have about learning *Eglah Arufah* from *Sinai*?