BACKGROUND ON THE DAILY DAF
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Previous dafYoma 60
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.
1) [line 1] BIGDEI KEHUNAH (BIGDEI LAVAN SHEL KOHEN GADOL)
(a) The Bigdei Lavan of the Kohen Gadol are the four white linen garments
that the Kohen Gadol wore when performing the Avodas Penim (the service
that included entering the Heichal and the Kodesh ha'Kodashim on Yom
ha'Kipurim). They are the Kutones (long shirt), Michnasayim (breeches),
Avnet (belt), and Mitznefes (turban).
(b) The Kohen Gadol did not use these garments again. There is a dispute
among the Tana'im as to what is done with the Bigdei Lavan after each Yom
ha'Kipurim. According to Rabanan, they were never used again. According to
Rebbi Dosa, a Kohen Hedyot, whose uniform consists only of these four white
garments, is permitted to use them. (See Insights to Kerisus 6:1)
2) [line 2] SHNEI KESUVIN HA'BA'IN K'ECHAD EIN MELAMDIN
(a) A Binyan Av (lit. 'building through a father,' -- father in this sense
means a biblical source), is a rule of Biblical interpretation in which one
subject is deemed a prototype in order to apply a Halachah stated by that
subject to other comparable subjects.
(b) If two verses express the same Halachah regarding two different
subjects, we cannot apply the Halachah elsewhere through a Binyan Av.
Through the fact that the Torah found it necessary to repeat the law the
second time, we may deduce that the Halachah is *not* meant to be applied
automatically in all situations.
3) [line 4] "... V'HINICHAM SHAM" - "Aharon shall then go into the Ohel
Moed, and take off the white linen garments that he wore when he entered
the inner sanctuary; and he shall leave them (these garments) there."
4) [line 7] EGLAH ARUGAH
(a) If a Jew is found murdered in a field (in Israel) and it is not known
who the murderer is, the Torah requires that an Eglah Arufah be brought in
order to atone for the blood that was spilled (Devarim 21:1).
(b) Five elders of the Beis Din of the Lishkas ha'Gazis (the Jewish Supreme
Court) measure the distance between the dead body and the cities around it
to determine which city is closest to it.
(c) The elders of the city that is closest to the corpse must bring a
female calf that has never been worked to a Nachal Eisan (a swiftly flowing
stream - RAMBAM Hilchos Rotze'ach 9:2; a valley with tough soil - RASHI).
They strike it on the back of its neck (Arifah) with a cleaver, severing
its spinal column, gullet and windpipe.
(d) The elders of the closest city then wash their hands there and say,
"Our hands have not spilled this blood, and our eyes did not see [the
murder]." (Devarim 21:7) This includes a proclamation that the dead man was
not sent away from the city without the proper food for his journey or the
proper accompaniment. The Kohanim that are present say, "Atone for Your
people Yisrael whom You have redeemed, HaSh-m, and do not place [the guilt
for] innocent blood in the midst of Your people Yisrael" (ibid. 21:8).
After this procedure, HaSh-m will grant atonement for the innocent blood
that was spilled (RAMBAM Hilchos Rotze'ach 9:3).
5) [line 12] NOSAR
(a) If any meat of an animal of Kodshim remains after the time that was
allotted for it to be eaten, it must be burned, as it states in Vayikra
(19:6) "b'Yom Zivchachem Ye'achel umi'Macharas, *veha'Nosar* Ad Yom
ha'Shelishi ba'Esh Yisaref." - ("It shall be eaten the same day that you
slaughter it and on the next day, and anything that *remains* until the
third day shall be burned in fire.")
(b) If someone eats Nosar intentionally he is Chayav Kares. If he eats it
unintentionally, he must bring a Korban Chatas (SEFER HA'CHINUCH Mitzvah
215). Our Gemara learns that blood does not fall under the category of
Nosar, such that a person who eats blood that is Nosar is only punished for
6) [line 13] TUM'AH (TUM'AS HA'GUF)
(a) Regarding a *person* who became Tamei the Pasuk states, "b'Chol Kodesh
Lo Siga," (Vayikra 12:4) from which we learn that it is forbidden for a
person who is Tamei to eat Kodshim.
(b) The punishment for transgressing this Lav intentionally is Kares. If
one transgresses it unintentionally he must bring a Korban Oleh v'Yored
(SEFER HA'CHINUCH Mitzvah #167). If a person who is Tamei eats the blood of
Kodshim, he does not transgress this prohibition.
7) [line 13] PIGUL
(a) A sacrifice that was slaughtered with the intention of eating it or
offering it after its allotted time becomes disqualified. It is forbidden
to eat from such a Korban as it states in Vayikra (7:18), "v'Im He'achol
Ye'achel mi'Besar Zevach Shelamav ba'Yom ha'Shelishi Lo Yeratzeh, ha'Makriv
Oso Lo Yechashev Lo, *Pigul* Yiheyeh." ("If [the person bringing the
offering plans] to eat it on the third day, [the sacrifice] will not be
accepted. It is considered Pigul (putrid, rejected) and it will not be
counted in his favor.")
(b) If a person eats Pigul intentionally he is Chayav Kares. If he eats it
unintentionally he must bring a Korban Chatas (SEFER HA'CHINUCH Mitzvah
144). If a person eats the blood of a Korban that is Pigul, he does not
transgress this prohibition.
8a) [line 28] MI'BIFNIM - in the Kodesh ha'Kodashim
b) [line 29] MI'BACHUTZ - in the Heichal and Azarah
9) [line 7] L'MI'UTEI SHIRAYIM D'LO ME'AKVEI - to exclude the action of
pouring the remainder of the blood (that was sprinkled in the Kodesh
ha'Kodashim and the Heichal) on the western Yesod of the outer Mizbe'ach;
although if it is not done at all there is no atonement, if it is performed
out of order, there is atonement
10a) [line 9] IM KIPER KILAH - if he performs all of the actions that
usually procure atonement (the *sprinkling* of the blood in the Kodesh
ha'Kodashim, on the Paroches and on the Mizbe'ach, and *applying* the blood
on the corners of the Mizbe'ach), he has finished; i.e. atonement is
attained even if he does not pour the remainder of the blood on the western
Yesod of the outer Mizbe'ach, because during the rest of the year pouring
the blood on the Yesod is not a requisite for atonement
b) [line 11] IM KILAH KIPER - he only procures atonement if he completes
all of the actions, including pouring the remainder of the blood on the
western Yesod of the outer Mizbe'ach
11) [line 15] MASHMA'US DORSHIN - the implication of the verse regarding
how to learn the Halachah