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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Yoma 40

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) The Beraisa says 'Mitzvah Lehagril u'Lehisvados'; neither is crucial. What does the Viduy refer to?

(b) What does Rebbi Shimon say?

(c) This Beraisa presents the same Kashya on Rebbi Yanai as we asked from the previous Beraisa - according to the second Lashon. What is the problem with amending the Lashon from 'Lehagril' to 'Lehani'ach' (like we answered there)? Why would that leave us with a Kashya on Rebbi Shimon?

(d) To answer this Kashya, we explain the Beraisa by placing Rebbi Shimon in a dilemma.
What does the Tana Kama mean by Lo Higril, and what is Rebbi Shimon's dilemma?

(a) What is the meaning of ...
1 ... 'Par Me'akev es ha'Sair'? Is this Beraisa speaking by Avodos inside the Kodshim or by those in the Heichal?
2. ... 've'Sa'ir Ein Me'akev es ha'Par'?
(b) Why can the latter not refer to the sprinkling of the blood of the bull in the Heichal (i.e. towards the Paroches), before that of the goat in the Kodesh Kodshim (i.e. towards the area between the poles of the Aron)?

(c) How will establishing the case when he sprinkled the blood of the bull before drawing lots for the goat, pose a Kashya on the second Lashon of the Machlokes between Rebbi Yochanan and Resh Yanai?

(a) So we try to establish the Beraisa when he sprinkles the blood of the *bull* in the Heichal (i.e. on the Mizbe'ach) before sprinkling the blood of the *goat* in the Heichal (towards the Paroches), and the author of the Beraisa will be Rebbi Yehudah.
What does the blood of the bull mean?

(b) How would this solve our problem?

(c) Why is this explanation unacceptable?

(a) The Gemara finally explains the Beraisa in one of two ways. Either we establish it in one of the previous cases - like Rebbi Shimon.
What is the case? What does Rebbi Shimon say?

(b) Or we establish it even like Rebbi Yehudah, who holds that the Goral is crucial.
How do we now dispense with the Kashya that we asked in 2c.)?

Answers to questions



(a) "Yo'omad Chai Lifnei Hashem Lechaper Alav" (Acharei-Mos). According to Rebbi Yehudah, the Sa'ir la'Azaz'el had to remain alive until the blood of the Sa'ir la'Hashem had been sprinkled.
For how long did it have to remain alive - according to Rebbi Shimon?

(b) The source of their Machlokes lies in the word "Lechaper".
How does each one explain it?

(c) Rebbi Yehudah derives his opinion from the juxtaposition of the phrases "ve'Chilah mi'Kaper es ha'Kodesh ... ve'Hikriv es ha'Sa'ir he'Chai".
How does Rebbi Shimon derive *his* opinion from the words "Lechaper Alav"?

(a) Rebbi Akiva's Talmidim asked him whether the lots needed to be re-drawn - should the Sa'ir la'Hashem come out in his left hand.
What was his reply?

(b) Why is this a Kashya on what we learned above - that the lots are a crucial part of the Avodah?

(c) How do we amend the She'eilah?

(a) What does the Beraisa initially learn from the word "ve'ha'Sa'ir, Asher *Alah* Alav ha'Goral la'Hashem ... "?

(b) Why can we not explain it to mean that Hagralah is (just) a Mitzvah?

(c) How does Rava finally explain the Beraisa 'Keyvan she'Alah, Shuv Eino Tzarich'? What does "Alah" come to preclude?

(a) What does the Tana of the Beraisa learn from "ve'Asahu Chatas"?

(b) What Kal va'Chomer would we otherwise have made from other Korbanos?

(c) What would be the significance of 'Kidesh Hashem' with regard to the two goats?

(d) How do we finally prove conclusively from here that even Rebbi Yehudah holds that the Goral is crucial? Who says that the author of this Beraisa is Rebbi Yehudah?

Answers to questions
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