(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

Previous daf

Yoma 34

YOMA 32-35 - anonymously sponsored towards a REFU'AH SHELEMAH to Shmuel Yakov ben Ayala Hinda, Ilana Golda bas Chana and Klarees Marcia bas Mammie


(a) Abaye according to Aba Shaul, places the Musafin before the Bazichin. Why, based on the Torah's use of the word "ba'Yom" (with regard to the Bazichin), does Abaye prefer this opinion to the one which gives the Bazichin precedence to the Musafin?

(b) Those who give precedence to the Bazichin over the Musafin, learn it from a 'Gezeirah Shavah' "Chukah" "Chukah" from the Chavitin.
In that case, why do they not also learn from there that the Bazichin should even precede the Nesachim?

(a) The Tana of our Mishnah places the Ketores between the Dam and the Evarim.
Between which two Avodos ought it to be placed according to Aba Shaul?

(b) If the author of our Mishnah is the Rabbanan of Aba Shaul, why did he not say between the Dam and the *(two) Neros* (which preceded the Evarim)?

(a) What does Rebbi Yochanan learn (with regard to the Ketores) from the Pasuk in Pinchas "ke'Minchas ha'Boker u'Chenisko Ta'aseh"?

(b) Then why does the Ketores not also precede the Evarim?

Answers to questions



(a) "ve'Nisko Revi'is ha'Hin" is only written once (and we learn the obligation to bring a Nesech by the *second* Tamid, from the *first*).
Why do the Rabbanan prefers to learn the Nesech (by the Tamid) by the Tamid from the Tamid shel *Bein ha'Arbayim* (rather than by the Tamid shel *Shachar*)?

(b) How does Rebbi learn that from the continuation of the Pasuk "la'Keves ha'Echad"?

(c) How do the Rabbanan explain "la'Keves *ha'Echad*"?

(d) Rebbi learns that from the Pasuk in Re'ei "u'Mivchar Nedarecha".
Why do the Rabbanan require *two* Pesukim to teach us the obligation to give the best for Hashem?

(a) Our Mishnah permitted placing heated metal bars into the cold Mikveh on Yom Kipur for a Kohen Gadol who was finnicky.
What is the problem with doing the problem?

(b) How do we initially get round it?

(c) How does Abaye answer the Kashya - even if the metal bars did reach the stage of Tziruf?

(a) What does Rebbi Yashiyah learn from the Pasuk in Shemini "Besar Orlaso" (in connection with Milah)?

(b) What does the Gemara mean when it asks why we need a Pasuk?

(c) How does Abaye answer this Kashya?

(d) How does this clash with what Abaye himself said earlier to answer the Kashya by Tziruf?

7) How do we resolve the contradiction between Abaye's two statements?


(a) They then took the Kohen Gadol to the Beis ha'Parvah.
What for?

(b) Here too, they spread a sheet between the Kohen Gadol and the people. When did he make the first of the two Kidushei Yadayim ve'Raglayim, *before* or *after* he had removed his clothes, according to ...

  1. ... the Tana Kama?
  2. ... Rebbi Meir?
(a) According to Rebbi Meir, the Bigdei Lavan that he wore in the morning were made of linen from Pilusin (see Hagahos ha'Bach) worth twelve Manah (i.e. twelve hundred Zuz). In the afternoon, he wore linen clothes from India.
How much were *they* worth?

(b) Which Avodah do 'morning' and 'afternoon' refer to?

(c) According to the Rabbanan, the Bigdei Lavan that the Kohen Gadol wore in the morning were worth eighteen Manah (eighteen hundred Zuz).
What was the value of the clothes that he wore in the afternoon?

(a) Who paid for these clothes?

(a) Was the Kohen Gadol permitted to use more expensive clothes than those specified?

Answers to questions
Next daf

For further information on
subscriptions, archives and sponsorships,
contact Kollel Iyun Hadaf,