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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Yoma 53

YOMA 53 - dedicated 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 the Pasuk "ve'Nasan Aharon es ha'Ketores al ha'Eish *Lifnei Hashem*?

(b) How then, does Abaye (amend Rav Yosef's answer to) explain the need for the second Pasuk (quoted in the Beraisa) "ve'Chisah Anan ha'Ketores ... ve'Lo Yamus"? Which is preferable, the root or the leaves?

(c) Why might the Kohen Gadol have been Chayav Misah even without this Pasuk?

(d) Rav Ashi establishes the Beraisa (which is Mechayev Misah for bringing the Ketores with any of the ingredients missing) even when he entered the Kodesh Kodshim on purpose.
How is that possible?

(a) What do we learn from "ve'Chein Ya'aseh le'Ohel Mo'ed *ha'Shochen Itam*"?

(b) So how does Rav Sheshes explain the Derashah from "ve'Chisah"?

(c) How did the smoke travel before filling the Kodesh Kodshim?

(a) According to Rav Ashi, we need the one Pasuk ("Ki be'Anan Era'eh el ha'Kapores") to teach us the Mitzvah (of Ma'aleh Ashan), and the other ("ve'Chisash Anan ha'Ketores") to teach us that it is crucial to the Avodah.
How does Rava explain the need for the two Pesukim?

(b) Then how does he explain the Chiyuv Misah mentioned in the Pasuk "ve'Al Yavo ve'Chol es el ha'Kodesh"?

(a) Rebbi Elazar in a Beraisa learns the warning and the death-sentence from the same two Pesukim "ve'Lo Yamus" and "Ki ve'Anan Era'eh el ha'Kapores".
Do they speak *before* or *after* Nadav and Avihu's death?

(b) Why is it therefore impossible to ascribe the death of Nadav and Avihu to the fact that they did not add Ma'aleh Ashan to the Ketores?

(c) According to this Beraisa, they died because they issued a ruling in front of their Rebbe, Moshe.
Which ruling did they issue?

(d) Was there ruling correct?

(a) What was Shlomoh Hamelech doing in Giv'on?

(b) What do we learn from the Pasuk "va'Yavo Shlomoh le'Bamah Asher be'Giv'on Yerushalayim"?

(c) Who else in the Beis Hamikdash (besides the Kohen Gadol) would take leave in this way?

(a) Is the Din of taking leave backwards confined to the Beis Hamikdash?

(b) How would Rebbi Elazar behave when ...

  1. ... his Rebbe, Rebbi Yochanan, took leave from *him*?
  2. ... *he* took leave from Rebbi Yochanan?
(c) What was striking about the way Rava took leave of his Rebbe, Rav Yosef?

(d) What Berachah did Rav Yosef give Rava when he heard about it? Why did he not see it himself?

Answers to questions



(a) What should one do before saying "Oseh Shalom"?

(b) What did Rav Mordechai ask Rebbi Yehoshua ben Levi, who made this statement? What Mashal did he give to stress his point?

(c) What do we learn from the Pasuk "mi'Yemino Esh-Das Lamo"?

(d) The Tana quotes a second Pasuk to teach us that the right hand is more important "Yipol mi'Tzidcha Elef, u'Revavah mi'Yeminecha".
What does this Pasuk teach us the we did not know from the previous one?

(a) What did Rava tell Abaye when he saw him bowing down, first to his *right* and then to his *left*?

(b) What does this have to do with the Pasuk in Tehilim "Shivisi Hashem Lenegdi Tamid"?

(c) What did Rav Chiya Brei de'Rav Huna say that he saw Abaye and Rava doing?

(a) The text of the Kohen Gadol's Tefilah on Yom Kipur is initially presented as 'May it be Your will ... that this year should be rainy and hot.
What is wrong with this? What is the correct text?

(b) Besides a prayer for the continuity of the Kingdom of Yehudah and for Parnasah, what else does Rav Yehudah add to the text?

(c) How did Rebbi Chanina ben Dosa's Tefilah override that of the Kohen Gadol?

(d) A certain Kohen Gadol Davened a long prayer and caused a scare.
What reason did he give for doing so?

(a) What was the Even Shesi'ah? Where was it and how long had it been there?

(b) How high from the ground did it protrude, and what purpose did it serve?

(c) How did the Kohen Gadol proceed with the Haza'as Dam Parah (which he had fetched from the Azarah from the Kohen who was stirring it)?

(d) Achas Lema'alah, ve'Sheva Lematah is described as 'ke'Matzlif'.
What does 'ke'Matzlif' mean? Did the blood actually touch the Aron (or the Even Shesi'ah)?

(a) What did he say as he sprinkled eight times towards the Aron?

(b) Where did he place the bowl when he had finished?

(c) What did they then bring him, and what did he do with it?

(d) According to the Tana Kama, when he had finished, he placed the bowl with the remaining blood of the goat on to a second golden base in the Heichal.
What does Rebbi Yehudah say?

(a) What did he do next?

(b) How did he then mix the two lots of blood?

(c) The Tana of our Mishnah writes, not 'mi'she'Nignaz ha'Aron' but 'mi'she'Nital ha'Aron'.
What does this signify?

(d) What does ...

1. ... "Chemdas Beis Hashem" in Divrei Hayamim (when the Pasuk describes what Nevuchadnetzar took back with him to Bavel) refer to, according to Rebbi Eliezer?
2. ... "Lo Yivaser *Davar*, Amar Hashem" in Yeshayah, according to Rebbi Shimon?
(a) How does Rebbi Eliezer consolidate his opinion with the Pasuk in Eichah "Vayetzei mi'Bas Tzi'on *Kol Hadarah*"? How does he interpret the words "Kol Hadarah"?

(b) How does Rebbi Yehudah ben Lakish explain the Pasuk in Melachim (written with regard to the Aron) "Vayera'u Roshei ha'Badim ... Vayihyu Sham *ad ha'Yom ha'Zeh*"? What does he prove from there?

(c) Ula disagrees with the quotation in the name of Rebbi Shimon (quoted in the previous question). How does Ula quote him?

Answers to questions
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