ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafYoma 5
(a) We not interpret the Pasuk in Vayikra "ve'Samach ve'Nirtza" literally -
because "ve'Nirtza" means that it atones, and it is not the Semichah that
atones, but the sprinkling of the blood.
(b) "ve'Samach ve'Nirtza" - means that even though Semichah is not Me'akev,
it is nevertheless a serious thing to omit it. So much so that, if one does
omit it, it is considered as if it was not Mechaper (see Tosfos Yeshanim).
(c) Tenufah follows exactly the same pattern as Semichah (with regard to all
the points that we just mentioned).
(a) The seven-day Hafrashah is Me'akev by the Milu'im, according to ...
(b) We know that Hafrashah is not Me'akev the Avodah on Yom Kipur - because
our Mishnah said (with regard to the deputy Kohen Gadol) 'Maskinin', and not
'Mafrishin' (see 3b. answer 8a.).
- ... Rebbi Yochanan, but not according to ...
- ... Rebbi Chanina.
(c) According to Ravina, the difference between Rebbi Yochanan and Rebbi
Chanina is whether they require both Ribuy Shiv'ah and Meshichah Shiv'ah.
Meshichah Shiv'ah means that the Kohen Gadol must be anointed with the
anointing oil for seven consecutive days. The anointing comprised smearing
oil both on his head like a Greek Xi, and between his eye-lashes.
(d) 'Ribuy Shiv'ah' means wearing the eight garments for the seven days.
(a) 'Miluy Yadayim' means initiated by wearing the eight garments.
(b) We learn from the Pasuk
1. ... "Shiv'as Yamim Yilbasham ha'Kohen Tachtav mi'Banav" - that the Kohen
Gadol is iniated by being anointed for seven days and wearing the eight
Bigdei Kehunah Gedolah.
(c) According to the Gemara's *first* explanation - we know that the Kohen
Gadol is anointed all seven days of his initiation from the fact that we
preclude it from being Me'akev (if it would not be necessary to do so
Lechatchilah, then it would not be necessary to preclude it from being
2. ... "va'Asher Yemalei es Yadam" - that he can be initiated by wearing the
clothes even without being anointed.
3. ... "Asher Yimshach Osam" - that he can be initiated by being anointed
even without wearing the clothes.
(a) Rebbi Yochanan and Resh Lakish learn from the word "Kachah" - that
whatever is written by the Milu'im is Me'akev.
(b) We need the 'Gezeirah Shavah' of "Pesach" (Tetzaveh) "Pesach" - to
include even those things that are not written explicitly in the Parshah are
(c) This comes to include placing the Urim ve'Tumim into the choshen
Mishpat, which is not mentioned in Tetzaveh, only in Tzav.
(d) True, the Torah writes "Venasata el Choshen ha'Mishpat es ha'Urim ve'es
ha'Tumim" in Parshas Tetzaveh - but that is in the Parshah of the Bigdei
Kehunah, and not the Milu'im.
(a) Rav Mesharshaya learns from the Pasuk in Tzav "u'Shemartem es Mishmeres
Hashem", and Rav Ashi from "Ki Chein Tzuveisi" - that everything which is
written in the Parshah of Milu'im is Me'akev.
(b) The advantage of their Derashos over the 'Gezeirah-Shavah' - is that
according to him, we learn it from the Parshah of Milu'im itself.
(a) Moshe needed to say ...
1. ... "Kechu es ha'Minchah ha'Noseres me'Ishei Hashem ve'Ichluha Matzos ...
*Ki Chein Tzuveisi*" - by Hashem to eat the Minchah, even they were Onenim.
(b) Moshe's basic mistake in 2. was that, even though Hashem had ordered
Aharon and his sons to eat the Kodshei Sha'ah (the special Korbanos of the
Milu'im) in spite of the fact that they were Onenim - that concession did
not extend to Kodshei Doros (the regular Korbanos, such as the Musaf of Rosh
2. ... (regarding the burnt goat of the Chatas Rosh Chodesh) "Achol Tochlu
Osah ba'Kodesh Ka'asher Tziveisi" - to tell them that they should have eaten
the goat of Rosh Chodesh like he had commanded them to do with the Minchah.
3. ... (regarding the Chazeh and the Shok of the Milu'im "Ka'asher Tzivah
Hashem" - to tell them that they should eat them even though they were
Onenim, and an Onen is normally forbidden to eat Kodshim, because that is
what Hashem told him (and he had not fabricated it - nor had he erred like
he did by the goat of Rosh Chodesh [see Tosfos Yeshanim]).
(a) We learn that the Kohanim had to wear the pants during the Avodah of
the Milu'im (even though they are not mentioned in the Parshah) from the
word "*ve'Zeh* ha'Davar Asher Ta'aseh Lahem Lekadesh Osam Lechahen" (in
Tetzaveh) - because the 'Vav' connects this Parshah with the previous one,
where the pants *are* mentioned.
(b) We also learn through a 'Gezeirah-Shavah' from"ve'Zeh" here and "ve'Zeh
Korban Aharon u'Vanav" (Tzav) that the Kohen Gadol had to bring the Asiris
ha'Eifah (which is not mentioned in the Parshah of the Milu'im) during the
(a) We learn from the Pasuk in Tzav "Zeh ha'Davar Asher Tzivah Hashem" that
even reading the Parshah of the Milu'im is Me'akev, too (because Davar
always refers to speech).
(b) The Gemara then asks how Moshe dressed Aharon and his sons for the
Milu'im. Why does the Gemara need to ask a Sha'aleh that is no longer
relevant, asks the Gemara. The Milu'im is long finished, so what is the
point of asking such Sha'alos?
(c) The Gemara nonetheless find it necessary to pursue the point in order to
resolve seemingly contradictory Pesukim.
(a) The sons of Rebbi Chiya and Rebbi Yochanan argue over the order of
dressing. Based on Pesukim, one of them says that Moshe first dressed Aharon
and then his sons.
The other one says that he dressed them at the same
(b) They all agree that Moshe first dressed Aharon the Kutones (the long
shirt) and the Mitznefes (the hat or the turban).
(c) The pants was the first garment with which Moshe dressed Aharon and his
sons. Consequently, since he dressed Aharon first in the shirt, he must have
also dereesed him first in the pants (The Ramban in Chumash points out that,
due to Tzeni'us, Aharon and his sons put on the pants themselves - in which
case, the question falls away).
(d) Some learn from ...
1. ... the sequence of the Pesukim in Tzav "Vayachgor *Oso* ba'Avneit" and
then "Vayachgor *Osam* Avneit" - that Moshe first dressed Aharon and then
2. ... and others from "Vechagarta *Osam* Avneit Aharon u'Vanav"- that he
dressed them both simultaneously.
(a) Those who maintain that Aharon and his sons were dressed simultaneously
explain that the sequence of the Pesukim in Tzav comes to teach us that
their clothes (even the four garments that they both wore) were not exactly
the same - i.e. that although the belt of the Kohen Gadol contained
Sha'atnez (wool and linen threads), that of the Kohen Hedyot did not.
(b) According to those who hold that Moshe dressed Aharon first - the Torah
mentions them together in Tetzaveh to teach us that the Kohen Hedyot's belt,
like that of the Kohen Gadol, contained Sha'atnez.
(c) Those who explain that Moshe dressed Aharon and his sons simultaneously
- mean to say that, after dressing Aharon in the pants, the shirt and the
hat, he dressed his sons in the same three garments; then he tied Aharon's
belt, then his sons - before dressing Aharon in the four special clothes of
the Kohen Gadol. According to the other opinion, he dressed Aharon in all
his eight garments, before dressing his sons in their four.