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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Yoma 78

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) What does Rav Yosef attempt to prove from the Mishnah in Midos, where Rebbi Eliezer ben Ya'akov says that, at the point where the river that will flow from the Beis Hamikdash becomes neck-deep, Zavin ... and Nidos will Tovel in it?

(b) Is the Halachah like him?

(a) Why might it be forbidden to cross a river on Shabbos wearing shoes?

(b) What is the Halachah?

(c) What did Rav Ashi rule with regard to crossing a river wearing sandals, which could not be as firmly tied as shoes?

(d) Why did Ravina not appear at the Derashah of the Resh Galusa on Yom Kipur? So why did he not wear sandals?

(a) Under which conditions is sitting in mud (to cool down) forbidden on Yom Kipur?

(b) May one cool oneself through contact with ...

  1. ... cold fruit or a cold child?
  2. ... a silver cup of water (according to Rav Papa)?
(c) Why did Rav Papa concede that cooling oneself through contact with an earthenware cup of water which is only half-full is forbidden?

(d) Why does Rav Ashi forbid even cooling oneself with a silver cup of water that is *not* full?

(a) Ze'iri bar Chama was a famous inn-keeper in Caesaria.
What did he tell Rav Yosef, the son of Rebbi Yehoshua ben Levi, that his father used to do on Erev Yom Kipur - according to Rashi's traditional explanation?

(b) And what would Rebbi Yehoshua ben Levi do on Erev Tish'ah be'Av?

(c) On what grounds did the Gemara object to those who switched the text, to be more lenient on Yom Kipur than on Tish'ah be'Av (see Tosfos Yeshanim DH 'Ipcha')?

(a) They asked Rebbi Elazar whether a Talmid-Chacham who sat on the Sanhedrin needed to request permission from the Nasi to examine blemished Bechoros and permit them.
Why does anyone need to from the Nasi for request permission from the Nasi to issue such rulings?

(b) What then is the She'ei'lah here?

(c) What did Rebbi Tzadok ben Chalukah testify about Rebbi Yossi ben Zimra to resolve this She'eilah?

(d) According to another version, they asked Rebbi Elazar whether the Halachah was like Rebbi Meir or like Rabban Shimon ben Gamliel (with regard to a *Kohen* examining the blemishes of a Bechor).
According to this version, what was the She'eilah, and what did Rebbi Yossi ben Zimra, who was himself a Kohen, testify to resolve it?

Answers to questions



(a) They also asked Rebbi Elazar whether sandals made of Sha'am (a sort of rush) could be worn on Yom Kipur.
What did Rebbi Yitzchak bar Nachmeni rule with regard to wearing them on Yom Kipur?

(b) And what did Rebbi Yehoshua ben Levi rule with regard to wearing them on a Ta'anis Tzibur (when there is no rain)?

(c) May one wear shoes made of grass?

(a) In a Mishnah in Shabbos, Rebbi Meir holds that a lame man is permitted to walk out with his stump on Shabbos.
Why is that?

(b) What does Rebbi Yossi say?

(c) Both Tana'im agree that the lame man is not permitted to wear his stump on Yom Kipur.
What problem does this create with the the Halachah regarding a rush-shoe?

(d) How does Abaye establish the Mishnah in Shabbos in order to answer the Kashya?

(a) Rava asks on Abaye how rags can possibly turn the wooden leg into a shoe (though Abaye did not say that it does - see Tosfos Yom ha'Kipurim).
What else does he ask on Abaye?

(b) How does he then go on to prove that the Reisha of the Mishnah cannot be speaking when there was a cavity for rags?

(c) In Rava’s opinion, the wooden leg is in any case considered a shoe. Then why does Rebbi Yossi forbid the lame man to go out with it on Shabbos?

(a) The only one of the five Inuyim that is applicable to children is that of not wearing shoes. We initially contend that this is because people will suspect that it is his mother or his father who put on his shoes.
So what if they do? Is there anything wrong with that?

(b) Why will people not think the same with regard to bathing him and anointing him?

(c) Then why will they not also attribute the child wearing shoes, to his mother or father having put them on yesterday?

(d) On what grounds do we reject this contention completely?

(a) Why then, *did* Chazal differentiate by small children, between the Inuy of not wearing shoes and those of not bathing and not anointing?

(b) What does a small child need ...

  1. ... in its initial stages of growth?
  2. ... when it grows a little older?
(c) What did the Amora’im used to buy their children when they reached the age when they could play with toys?
(a) According to the Tana Kama, neither a king nor a bride are permitted to wash on Yom Kipur, nor is a woman who has just given birth permitted to wear shoes.
Which Tana permits all three?

(b) Why may ...

  1. ... a king wash his face on Yom Kipur?
  2. ... a bride wash hers?
  3. ... a woman who has just given birth wear shoes?
(c) For how long is a married woman considered a bride in this regard?
12) Under which circumstances does Shmuel permit a healthy person to wear shoes on Yom Kipur?

Answers to questions
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