ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafYoma 47
YOMA 46-48 - have been anonymously sponsored towards a REFU'AH SHELEMAH to
Shmuel Yakov ben Ayala Hinda, Ilana Golda bas Chana and Klarees Marcia bas
***** Perek Hotzi'u Lo *****
(a) 'They brought the Kohen Gadol the Kaf and the Machtah (the former, from
the Lishkas ha'Keilim - empty; the latter, from the Lishkas Avtinas - full
(b) Chafinah is the taking of two handfuls of Ketores from the pan.
(c) Every Kohen Gadol took his two handfuls, each one depending on the size
of his hands.
(d) He then took the pan in his right hand and the Kaf in his left.
(a) The pan that the Kohen Gadol filled with coals (which was discussed
earlier) contained coals, and was not the one currently under discussion,
which contained Ketores.
(b) But why a *Kaf*, asks the Gemara, when the Pasuk categorically writes
that the Kohen Gadol must take two *handfuls* and go with them into the
(c) There has to be a Kaf, answers the Gemara, because there is no way that
he could manage without it (as we shall soon see).
(d) We learn that it must be specifically a Kaf - from the Princes (at the
inauguration of the Mizbe'ach), who brought the Ketores in a Kaf.
(a) The Kohen Gadol could not bring the pan into the Kodesh Kodshim with his
hands, and bring in the Ketores separately - because the Torah writes
"Veheivi" only *once*, from which we learn that he must bring the two in
(b) Nor can he place the pan on top of the Ketores, and then, once he is
inside the Kodesh Kodshim, take the pan with his teeth - because it is too
unconventional (one would not do it in front of a *human* king, so how can
one do it in front of *Hashem*)?
(c) It would indeed have been more appropriate to hold the Kaf with the
*Ketores* in his *right*-hand, and the pan with the *coal* in his *left* -
however, seeing as the Kaf containing the three Kabin (72 egg-volumes) of
coals was generally heavier than the two handfuls of the Kohen Gadol,
carrying it in his right-hand made it easier for him (and Beis-Din made this
standard practice, even by a Kohen Gadol who had exceptionally large hands).
(d) Rebbi Yishmael ben Kimchis was special inasmuch as he had such large
hands that when he did the Chafinah, they held *four* Kabin.
(a) When Rebbi Yishmael ben Kimchis said that the 'Zered' of his mother was
special, he might have been referring to the type of health-food made from
wheat which they used to give pregnant women - or he might have meant that
his mother's womb gathered the best part of the semen.
(b) Yeshevav and Yosef were brothers of Rebbi Yishmael ben Kimchis, both of
whom substituted for him when he became Tamei (when, on two separate
occasions, spittle from an Arab with whom he was speaking fell on his
clothes - and Chazal gave all gentiles the Din of a Zav in this regard).
(c) Kimchis had seven children. All of them served as Kohanim Gedolim at one
time or another - due to the fact that she never allowed 'the beams of her
house to see her hair' (she never uncovered her hair at home).
(d) The Yerushalmi connects this with the Pasuk "Kol Kevudah bas Melech
Penimah, mi'Mishbetzos Zahav Levushah" - from which we can learn that a
woman who is exceptionally modest, merits to have a son who serves as Kohen
Gadol, who wears the Choshen Mishpat, which contained golden settings.
(a) We learn from "ve'Heirim Mimenu *be'Kumtzo" - that the Kohen is
forbidden to make a measure the size of his hands in order to take the
Kemitzah with it.
(b) The fact that by the Chafinah, the Torah writes "*Me'lo* Chafnav" (and
not "*be*'Chafnav" like it does by the Kemitzah) - gives rise to the
She'eilah whether the Kohen Gadol is permitted to make a measure the size of
his hands for the Chafinah; or perhaps not, because we will learn the
Chafinah from the Kemitzah with a 'Gezeirah-Shavah' "Me'lo" "Me'lo".
(c) We attempt to resolve the She'eilah from our Mishnah 've'Kach Haysah
Midasah' - by explaining it to mean that the measure must be the same size
as his hands.
(d) We reject this proof, because the Mishnah could also mean that in the
same way as he made the Chafinah in the Heichal, so too, he should make the
Chafinah in the Kodesh Kodashim.
(a) According to the previous answer, we can learn that the Kohen Gadol made
a *second* Chafinah when he was in the Kodesh Kodshim.
(b) Alternatively, 've'Kach Haysah Midasah' teaches us that the handfuls
must be exact, no more and no less.
(a) We learn from the Pasuk ...
1. ... "be'Kumtzo" - that the flour of the Kemitzah may not protrude from
between his fingers or from the sides of his hands.
(b) The Kohen performed the Kemitzah - by bending the tips of the fingers of
his right-hand (to form a letter 'u') and then pushing his hand held
sideways through the flour to catch the flour in his palm.
2. ... "*Me'lo* Kumtzo" - that he must take a handful, and not just a little
flour in his finger-tips.
(c) The Kemitzah by a Minchas Machavas or Marcheshes was more difficult to
perform than a Minchas Soles - because it was pre-baked, before being broken
up into small pieces, from which the Kemitzah was taken.
(d) Consequently, the Kohen had to use his thumb and little finger to remove
any pieces that protruded from them.
Melikah (piercing the neck of the bird-offering) and Chafinah, combine with
the Kemitzah to form the triumvirate of most difficult Avodos in the Beis
(a) Rebbi Yehoshua ben Uza'ah asked whether the flour between the fingers
(that did not protrude) was considered part of the *Kometz* or part of the
*Shirayim* (leftovers that are supposed to be eaten by the Kohanim).
(b) Rav Papa divides the flour under discussion into three - the flour that
is on the *outside* - which is clearly considered Shirayim; that on the
*inside* - which is clearly considered part of the Kometz, and the flour in
the *middle* - which constitutes the She'eilah.
(c) Rebbi Yehoshua ben Uza'ah himself concluded that it remains a Safek.
Consequently, one first burns the Kometz, and then the flour under question.
(d) Not the other way round - because if one were to first burn the flour
from between the fingers, then, should it be considered Shirayim, it will
be a case of Shirayim which diminished between the Kemitzah and the burning
of the Kemitzah, in which case it will disqualify the Kometz from being
(a) When Rebbi Chanina rules that the flour from between the fingers must be
burned, he means that one does so, not as part of the Kemitzah, but having
in mind as if he was burning wood - like the opinion of Rebbi Eliezer.
(b) Rebbi Eliezer is dealing with the limbs of a Chatas which were leftover
and then became mixed up with limbs of an Olah after the fat-pieces of the
Chatas had already been burnt. He rules that one places all the limbs on the
Mizbe'ach, and considers the flesh of the Chatas as if it was merely wood.
(c) According to the Rabbanan of Rebbi Eliezer, we answer 'de'Kamtzi
Shemeini' - meaning that the Kemitzah is performed by fat Kohanim (whose
fingers are fat and where there are therefore no gaps from which the flour
(d) Rebbi Eliezer will most certainly concede the concept of 'de'Kamtzi
Shemeini'. In fact, even according to him, that is preferable to using
ordinary Kohanim, and then burning the flour from between the fingers, as
(a) Rav Papa asked about the Ketores that was caught in between the fingers.
If he was asking whether or not, we learn a 'Gezeirah Shavah' ("Me'lo"
"Me'lo") from Kemitzah - then is this not the same She'eilah that we asked
above (on the previous Amud) with regard to making a measure for the
(b) We answer that even without the 'Gezeirah Shavah', the She'eilah will be
whether we Darshen "Me'lo Chafnav ve'Heivi" - meaning that whatever is in
his hands must be brought into the Kodesh Kodshim (including the Ketores
between the fingers) or "ve'Lakach ve'Heivi" - implying only the Ketores
that he took deliberately (but not that which came there inadvertently -
i.e. the Ketores between his fingers).
(a) We already learned above that the Kemitzah was normally performed with
the hand sideways. Rav Papa asks whether the Kemitzah will be valid if he
does it in an unusual way.
1. 'Roshei Etzbe'osav' - means that he places the palm of his hand on the
flour, and pushes flour into it using the tips of his fingers.
(b) Rav Papa asks the same three Sha'alos with regard to Chafinah - and he
also asks what the Din will be if the Kohen Gadol fills each hand
separately, and then brings the two handfuls together.
2. 'mi'Lema'alah le'Matah' - means that he does the same thing, but he first
pushes the *back* of his hand into the flour, palms facing upwards.
3. ... 'min ha'Tzedadim' - means that he puts his hands into the flour
sideways (as one would normally do), but then, instead of moving it through
the flour (as we learned above), he pushes the flour into his hand with his
(c) One normally performs the Chafinah - by pointing the tips of the palm
downwards and scooping up the Ketores in an upward motion.