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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Yoma 43

YOMA 42, 43 have been anonymously sponsored towards a REFU'AH SHELEMAH to Shmuel Yakov ben Ayala Hinda, Ilana Golda bas Chana and Klarees Marcia bas Mammie.


(a) What do we learn from "ve'Shachat *Osah*"?

(b) According to Rav, the Torah writes "Lefanav" to warn Elazar not be Masi'ach Da'as from the Parah Adumah during the Shechitah; whereas Shmuel learns from there that, even though a Zar was permitted to Shecht it, Elazar had to oversee it. According to Shmuel, it is obvious why the Torah then needs to write "ve'Lakach *Elazar ha'Kohen* mi'Damah be'Etzba'o".
But why does it do so according to Rav?

(c) Why does the Torah continue "ve'Lakach Eitz Erez" ...

  1. ... according to Shmuel?
  2. ... according to Rav?
(d) What do we learn from "ve'Chibes Begadav ha'Kohen"?
2) According to those who learned above that, in future generations, the cow must be prepared by the Kohen Gadol, why is the previous Derashah necessary? Is it not obvious that he must wear his Bigdei Kehunah Gedolah?


(a) What do we learn from "ve'Asaf ...
  1. ... Ish?
  2. ... Tahor?
  3. ... ve'Hini'ach"?
(b) Why can we not use "Tahor" to preclude someone who is Tamei?

(c) The Tana Kama of the Mishnah in Parah learns from "*ve'Lakchu* la'Tamei me'Afar Sereifas ha'Chatas", that whoever is disqualified from gathering the ashes of the Parah is also disqualified from making the Kidush (mixing the ashes and the water).
Whom does this incorporate?

(d) What does Rebbi Yehudah learn from the fact that the Torah writes "ve'Lakchu" (rather than "ve'Lakach")?

(a) Which two people does Rebbi Yehudah disqualify from making the Kidush, from the word "ve'Nasan"?

(b) The Rabbanan counter (Rebbi Yehudah's Derashah in 3d.) that the Torah could not possibly have written "ve'Lakach ve'Nasan".
Why not?

(c) And why could the Torah not then write "ve'Lakchu ve'Nasnu"?

(d) The Torah continues "ve'Lakach Ezov ve'Taval ba'Mayim Ish Tahor" (with regard to the sprinkling after the Kidush). According to the Rabbanan, "ve'Lakach" comes to *preclude* a woman, and "Tahor", to *include* a child. What does Rebbi Yehudah learn from there?

(a) The Mishnah in Parah disqualifies a Tumtum, an Androginus and a woman from sprinkling the Mei Chatas, but permits a child.
How can a small child do this by himself?

(b) Rebbi Yehudah does not make a statement in that Mishnah.
Does that mean that he agrees with that Tana? If that is so, it will disprove what we just said above (in 4d.)?

Answers to questions



(a) Seeing as the Torah is already speaking about a person who is Tahor, why does it continue "ve'Hizah *ha'Tahor* al ha'Tamei"?

(b) Rebbi Asi testified that, when Rebbi Yochanan and Resh Lakish delved into the Parah Adumah, they could only conclude from it as much as a fox walking through a plowed field.
What did he mean?

(c) When the Beraisa expert quoted to Rebbi Yochanan a Beraisa that validated all Shechitos performed by a Zar except for that of the Parah Adumah, what was his response?

(d) With whom else did he disagree?

7) Why did the Kohen Gadol not include the other Kohanim already in the *first* Viduy?


(a) The Kohen Gadol Shechted his bull and received its blood in a bowl, which he then gave to another Kohen to stir.
Why did he do this?

(b) Where did the Kohen stand whilst he stirred the blood?

(c) From where did the Kohen Gadol then take coals, and where did he place the pan which now contained them?

(a) There were a number of distinctions between the fire-pan that the Kohen used for the daily ritual of Ketores and the one used by the Kohen Gadol on Yom Kipur. What was the difference between ...
  1. ... the material from which they were made?
  2. ... the number of pans that were used?
(b) The silver pan that he used every day contained *four* Sa'ah, and the golden one, *three*. What does Rebbi Yossi hold?

(c) What was the difference between the size of their handles?

(d) What was the reason for all these changes?

(a) What distinction does Rebbi Menachem add to those already listed?

(b) How much Ketores did the Kohen Gadol add to the daily quota?

(c) Where and when was all this Ketores brought?

(d) What was the difference between the preparation of the regular Ketores and that of the handful of Yom Kipur Ketores?

(a) According to the Tana Kama, in which point did the Avodah differ from the rest of the year, in the way the Kohen Gadol ...
  1. ... ascended the ramp on Yom Kipur?
  2. ... performed Kidush Yadayim ve'Raglayim?
(b) Rebbi Yehudah disagrees with the Tana Kama in both of the above points. What does *he* say?

(c) The Tana'im argue whether there were *two*, *three* or *four* Ma'arachos on the Mizbe'ach.
What do they all concede when it comes to Yom Kipur?

12) Seeing as nobody was permitted to be in the Heichal on Yom Kipur, for the duration of the Ketores, how can our Tana permit a second Kohen to stand on the fourth row of the Heichal and stir the blood - whilst the Kohen Gadol was bringing the Ketores?

Answers to questions
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