ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafYoma 59
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 the second approach, we assume that, if both Rebbi Yossi Hagelili
and Rebbi Akiva were to hold Hakafah be'Regel, then even Rebbi Akiva would
learn P'nim from Chutz. The reason that, according to Rebbi Akiva, the
Kohen Gadol moves to the left is because, in his opinion, Hakafah be'Yad
(and we do not learn Yad from Regel in this regard).
(b) Alternatively, they both agree that Hakafah be'Yad - and, whereas Rebbi
Yossi Hagelili *does* learn Yad from Regel in this regard, Rebbi Akiva does
*not*. (Note: According to this answer too, we will have to apply the
Sevara that we gave at the end of the previous Amud (as to why he *has to*
go to the left.)
(c) We reject this explanation however, because Rebbi Eliezer in our
Mishnah holds 'Hakafah be'Yad', implying that the Tana Kama (whom we have
already identified as Rebbi Yossi Hagelili) holds 'Hakafah be'Regel'.
(d) One Kohen Gadol claimed that he made Hakafah be'Regel - comparing the
"Saviv" of the Mizbe'ach ha'Penimi to the "Saviv" of the Mizbe'ach
ha'Chitzon. The other one claimed that he made Hakafah be'Yad - because the
Mizbe'ach ha'Penimi was the same size as one of the Keranos of the
Mizbe'ach ha'Chitzon (and when sprinkling on one Keren, he did not walk
round it but stood still).
(a) The author of our Mishnah, who quotes Rebbi Eliezer as saying that the
Kohen Gadol moved his hand *upwards on all of the corners* except for the
one at which he was standing, is Rebbi Yehudah. According to Rebbi Meir -
Rebbi Eliezer holds that, the Kohen Gadol moved his hand *downwards by all
the corners* except for the furthest corner (that was diagonally opposite
(b) Rebbi Meir's reason by the corner nearest to him is the same as Rebbi
Yehudah's (to prevent the blood from flowing up his sleeve); and on the two
adjacent corners he continues with the same pattern as he began. The reason
that he changes by the furthest corner, to move his hand upwards - is
because it is easier for the Kohen Gadol to do that.
(a) 'Hizah Mimenu al Taharo shel Mizbe'ach' - We initially explain 'Taharo
shel Mizbe'ach to mean the *middle* of the Mizbe'ach - i.e. half-way up the
wall of the Mizbe'ach.
(b) The Gemara brings a proof from the vernacular- 'Tahar Tihara' - which
means the *middle* of the day.
(c) We reject this from a Beraisa, which says that the Kohen Gadol does not
sprinkle on to ashes or coals - but only on to a part of the Mizbe'ach that
has been cleared.
(d) Based on the Pasuk in Mishpatim "u'che'Etzem ha'Shamayim la'Tohar"
(which means "like the vision of the heaven for *clarity*"), we now explain
'Taharo shel Mizbe'ach' to mean the part of the Mizbe'ach that has been
*cleared* of ashes and coals.
(a) According to Chananya, the Kohen Gadol would sprinkle the blood all
seven times on the *north* of the (top of the) Mizbe'ach ha'Penimi -
whereas according to Rebbi Yossi, he would sprinkle it on the *south*.
(b) Chananya holds that the entrance to the Amah Teraksin was in the south
- so he would begin placing the blood on the south-eastern corner, and
conclude by the north-eastern one (like Rebbi Akiva on the previous Amud),
where he would now sprinkle the seven on top of the Mizbe'ach. Whereas
Rebbi Yossi holds that the entrance was in the north (as we saw above)
(like Rebbi Yossi Hagelili) - in which case, he would begin placing the
blood on the north-eastern corner, and conclude with the south-east, so
that he would now sprinkle seven times on the south.
(c) This is derived from the Pasuk "ve'Tiharo ve'Kidsho" - which teaches us
that there where the Kidush (i.e. the placing of the blood on the corners)
ends, that is where the Taharah (the seven Haza'os) begins.
(a) The Kohen Gadol would pour out the blood on the western Yesod of the
Mizbe'ach. The Gemara quotes the Pasuk in Acharei-Mos "ve'es Kol Dam ha'Par
Yishpoch el Yesod Mizbe'ach ha'Olah Asher Pesach Ohel Mo'ed" - which refers
to the western Yesod, since that was the one that faced the opening of the
(b) From the word "ha'Par" we include the Par of Yom Kipur.
(c) We learn that the leftover blood of the Mizbe'ach ha'Chitzon was poured
on the one Amah of the *southern* Yesod - from the previous Halachah (by
the blood of the two Parim); just as in that case, the Shirayim was poured
on the nearest Yesod (i.e. the *western* one), so too, was the Shirayim of
the Mizbe'ach poured on to the nearest Yesod (i.e. the *southern* one).
(a) Rebbi Yishmael holds that all leftover blood (even from the Mizbe'ach
ha'Chitzon) was poured on to the western Yesod - because he learns what is
*not* specified (the Shirayim of the Mizbe'ach ha'Chitzon) to what *is*
(the Shirayim of the Mizbe'ach ha'Penimi).
(b) And according to Rebbi Shimon, they were all poured on to the southern
Yesod - because, according to him, the entrance to the Amah Teraksin was in
the south - which made the *southern* Yesod the one that was "Pesach Ohel
Mo'ed", and not the *western* one.
(c) In Rebbi Shimon's Beis Hamedrash, they quoted Rebbi Yishmael as saying
that all the blood had to be poured on to the *southern* Yesod - on which
the Gemara comments as a Si'man 'Mashchuha Gavri le'Gavra', meaning that
Rebbi Shimon's disciples managed to pursuade Rebbi Yishmael to switch his
view over to their's.
(a) The authors of our Mishnah, which says that someone who uses the
leftover blood after it has flowed out of the Beis Hamikdash via the water
of the Amah, *is* Mo'el, are Rebbi Meir and Rebbi Shimon. According to the
Chachamim - he is *not* Mo'el.
(b) Even according to Rebbi Meir and Rebbi Shimon - the Me'ilah is only
(c) By Me'ilah d'Oraysa, one is obligated to pay an extra fifth, but not by
(a) Ula learns from the Pasuk in Acharei-Mos "va'Ani Nesativ *Lachem*" -
that min ha'Torah, there is no Me'ilah by the blood of Kodshim, which is
1. ... Tana de'Bei Rebbi Shimon learns from "Lechaper" - that Hashem gave
us the blood as an atonement, but not to be Mo'el for using it.
(c) In the previous Derashah, we cannot reverse the Limud: to compare
*after* the Kaparah to *before* it - i.e. that Me'ilah should be effective
even *after* the Kaparah has been concluded - because there is nothing
whose Mitzvah has been completed that is still subject to Me'ilah.
2. ... Rebbi Yochanan learns from "Ki ha'Dam *Hu* ba'Nefesh Yechaper" -
that the blood retains the same status throughout: just as it is permitted
*after* it has atoned (because once the Mitzvah has been completed, it is
no longer called 'Kodshei Hashem'), so too, is it permitted even *before*
it has atoned.