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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Yoma 77

YOMA 59-88 have been dedicated to the memory of the late Dr. Simcha Bekelnitzky (Simcha Gedalya ben Shraga Feibush) of Queens N.Y. by his wife and daughters. Well known in the community for his Chesed and Tzedakah, he will long be remembered.


(a) In a Pasuk in Daniel, Gavriel (the angel) after informing Daniel that his Inuyim were accepted, added that he was permitted to return on account of him.
What does that mean?

(b) What did Yechezkel see twenty-five men doing between the Ulam and the Mizbe'ach, after a hand had carried him there by his hair?

(c) If they were bowing down to the sun in the east, why does the Pasuk in Yechezkel find it necessary to add that "their backs were to the Heichal"?

(d) What did Hashem reply when Michael argued that at least the best among them should be saved (see Tosfos Yeshanim DH 'Hareini')?

(a) Who was the Ish Levush ha'Badim?

(b) What was he told to do?

(c) Why did they lash him (with sixty flashes of lightning)?

(d) Dubiel took his place.
Who was Dubiel?

(a) For how long did Dubiel re-place Gavriel?

(b) What did the Persians gain on account of this?

(c) On what grounds did Gavriel initially attempt to prevent Dubiel from having the Talmidei-Chachamim pay the Persians taxes?

(d) His initial request was ignored.
On what grounds did he succeed? Whose merits did he bring Before Hashem? How did Hashem respond?

(a) Some say that the letters containing the decrees (obligating the Talmidei-Chachamim to pay head-taxes) were not yet sealed when Gavriel tried to force them away from Dubiel.
What happened next?

(b) What is the second version of the story?

(c) And what was the outcome of the above tussle?

(d) And what happened when Gavriel, foreseeing that after Persia, Yisrael would become subservient to the cruel Greeks, prayed that this should not happen?

(a) Evyasar ha'Kohen was Chayav Misah for joining in the rebellion of Adoniyahu.
What did Shlomoh ha'Melech order him to do? Why did he not kill him outright?

(b) Why can we not prove from the Pasuk in Shmuel, which describes the Inuyim of David and his followers (as they fled from Avshalom) as "Ra'ev, ve'Ayef ve'Tzamei", that bathing is called an Inuy?
What might "Ayef"" mean, if not from bathing?

(c) What do we finally prove from the Pasuk in Mishlei "Mayim Karim al Nefesh Ayefah"? How do we then know that "Ayef" does not refer to drinking (See Tosfos Yeshanim DH 've'Dilma')?

(a) Why is there no proof from the Pasuk in Shmuel "ve'David Oleh be'Ma'aleh ha'Zeisim ... ve'Yachef" (still in connection with the Inuyim of David), that walking barefoot is considered an Inuy? If "Yachef" does not mean barefoot, then what *does* it mean?

(b) Yeshayah was not used to riding on a horse.
Why then, is there no proof from the Pasuk written in connection with Hashem's command for him to display Inuy, where the Pasuk writes "Vaya'as Kein Haloch Arum ve'Yachef"?

(c) Why can "Yachef" in fact, *not* mean barefoot?

(d) We finally learn that going barefoot is considered an Inuy from the Pasuk in Yirmiyah "Min'i Raglech mi'Yachef, u'Geronayich mi'Tzim'ah".
How do we interpret this Pasuk?

Answers to questions



(a) We learn that refraining from Tashmish is considered an Inuy from the words of Lavan in Vayetzei "Im Te'aneh es Benosai, ve'Im Tikach Nashim". What do the two phrases respectively, mean?

(b) How do we know that "ve'Im Tikach Nashim" is not simply an explanation of "Im Te'aneh es Benosai" (in which case the proof from here, that refraining from Tashmish is considered an Inuy falls away)?

(c) The Gemara then suggests that both phrases refer to not taking Tzaros (rival wives) to Rachel and Leah.
What does this mean?

(d) And we answer that, in that case, the order of the phrases should have been inverted.

(a) It appears from the Pasuk written in connection with Shechem's abduction of Dinah "va'Yishkav Osah va'Ye'aneha", that Tashmish itself can be an Inuy. In that case, how can we use the same term to describe *refraining* from Tashmish as an Inuy?

(b) How does Rashi prove that the Gemara's answer cannot mean that he had performed sodomy with her?

(a) May one wash a part of one's body on Yom Kipur?

(b) When is one permitted to wash or even to take a bath?

(c) It is forbidden to anoint even a part of one's body.
Who is permitted to anoint ...

  1. ... a part of his body?
  2. ... even his whole body?
(d) A woman is permitted to wash one hand to feed her baby.
Why ...
  1. ... does her hand need to be washed in the first place?
  2. ... did they make Shamai wash both his hands in order to feed his baby?
(a) Whom does the Tana of the Beraisa permit to wade through water even up to his neck on Yom Kipur?

(b) On what grounds did Rav Ashi disagree with Rav Yitzchak bar bar Chanah, who proved that even a Rebbe may wade through water to visit his Talmid, from the fact that Ze'iri did so when he went to visit Rav Chiya bar Ashi his Talmid?

(c) Why did Rava give express permission to the residents of Eiver Yemina to wade through water on Yom Kipur?

(d) Why did Abaye disagree, when Rav Yosef permitted the people of Tarbu to wade through water to go and hear the Derashah on Yom Kipur, but not to return?

(a) On what condition did Rav Yehudah permit Rami bar Papa to wade through the river to ask him and his son Rav Shmuel some Kashyos?

(b) How do we reconcile the concession to wade through water up to one's neck on Yom Kipur - with the element of danger which ought to create a prohibition - as is borne out by the Pasuk in Yechezkel, regarding the river which flowed through the Beis Hamikdash from the Kodesh Kodashim, and which later become a turbulent, impassable river?

(c) May one cross a fast-flowing river which is ...

  1. ... ankle-deep?
  2. ... knee-deep?
  3. ... loin-deep?
(d) Will it be possible ...
  1. ... to swim across the stream that will flow from the Kodesh Kodashim, one it becomes impassable on foot?
  2. ... to cross it by boat?
  3. ... for the Angel of Death to cross it?
Answers to questions
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