POINT BY POINT SUMMARY
by Rabbi Ephraim Becker
Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
Ask A Question on the daf
Previous dafYoma 78
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) THE PROPHETIC RIVER FROM THE KODESH HAKODOSHIM
(a) (R. Pinchas citing R. Huna of Tzipori) The River begins as a
tiny rivulet and grows in size as it proceeds out of the
parts of the Mikdash, as listed, each alluded to in the
2) CROSSING A RIVER ON SHABBOS
(b) It became a deeper river at the door of Dovid HaMelech's
(c) The Navi Zecharyah refers to the river at Dovid's door as
suitable for Tevilah (Zavin, Zavos, Nidos, Yoldos).
(d) R. Yosef wished to learn from here that a Nidah must do
Tevilah in water which reaches her neck when she sits in it
(but this is not the Halachah).
(a) Question: Would it be permissible to cross a river on
Shabbos (where he *would* be wearing shoes), for fear that
he might carry his shoes?
3) ACTIVITIES WHICH ARE SIMILAR TO RECHITZAH
(b) Answer: Nechemyah reported that R. Ami and R. Asi crossed
while wearing their shoes.
(c) Question: What about sandals (less firmly strapped to the
(d) Answer: R. Richumi reported seeing Ravina cross in sandals,
however, R. Ashi taught that one should not do so
1. Ravina did not come to the Derashah of the Resh Gelusa.
2. Rafram tried to diminish the anger of the Resh Gelusa
which was directed at Ravina for his absence.
3. In the presence of the Resh Galusa, Rafram asked Ravina
about his absence.
4. After a series of possibilities are raised and refuted,
Ravina indicated that he could not cross the river in
sandals, in deference to the teaching of R. Ashi.
(a) (R. Yehudah b. Grogeros) One may not sit on mud on Yom Kipur
(owing to its cooling moisture).
4) PERMISSION TO JUDGE THE MUM OF A BECHOR
1. (R. Yehoshua b. Levi) We are speaking of moist mud.
(b) (R. Yehudah) It is permitted to (touch or rub fruit in order
to) cool oneself.
2. (Abaye) Moist enough to make something else wet.
1. R. Yehudah would use a gourd to cool himself.
(c) The innkeeper reported to R. Yosef, the son the R. Yehoshua
b. Levi, his father's practice regarding using the remaining
moisture in a wrung-out cloth (prepared the day before) to
wipe his face hands and feet on Yom Kipur (and on Tish'a
B'Av he let the cloth dry and used it that day).
2. Rabah would touch a baby.
3. Rava would touch a silver cup.
i. (R. Papa) The silver cup must not be full of water
(lest some spill and lead to Rechitzah).
ii. It is permitted if the cup is only partially full.
iii. An earthenware cup (which extrudes the moisture
from within) may not be used with any water.
iv. (R. Ashi) Even a partially filled silver cup may
not be used, lest it slip from his hands.
(d) This report was confirmed by Rabah b. Mari (that R. Yehoshua
b. Levi was Machmir additionally on Yom Kipur to assure that
the cloth was fully wrung out Erev Yom Kipur).
(e) Question (R. Yakov to R. Yirmiyah b. Tachlifah): But you
taught us the opposite (that he was more careful to wring
out the cloth Erev *Tish'a B'Av* and we asked you why he was
not concerned about Sechitah on Yom Kipur!?
(f) (According to the second Girsa in Rashi, he was more Machmir
on Erev Tish'a B'Av [only drying his hands with the cloth
and using its residual moisture on Tish'a B'Av] whereas on
Erev Yom Kipur he soaked and wrung out the cloth.)
(a) Question (asked of R. Elazar b. Pedas): Must an established
Dayan receive permission from the Nasi to check Mumin of a
Bechor, or is he still like anyone else who must receive
such permission to permit a Bechor?
1. Question: What was the question?
(b) Answer: R. Tzadok b. Chalukah reported that the elder Dayan
R. Yosi b. Zimra still asked permission of the young Nasi.
2. Answer: The question was if the requirement to ask
Reshus given in order to aggrandize the Nasi (in which
case none are exempt) or to check for sufficient
expertise (in which case an expert would be exempt).
(c) (R. Aba) R. Yosi b. Zimra was a Kohen and he (was not asking
Reshus as above, but rather) deliberated the question of
whether a Kohen may check the Mumin of another Kohen's
1. Kohanim may not check their own Bechoros, since they
have an interest in the matter.
2. R. Meir holds that, by extension, they may not judge
the Mumin of others.
3. R. Shimon b. Gamliel holds they are Ne'eman on others.
4. R. Yosi b. Zimra was told that the Halachah is like R.
Shimon b. Gamliel.
5) ALTERNATE SANDALS
(a) Question: Is it permitted to go out with a hard rubber
6) CHILDREN AND INUYIM
(b) Answer: R. Yitzhok b. Nachmeini reported that R. Yehoshua b.
Levi wore such a sandal on Yom Kipur.
1. He asked R. Yehoshua b. Levi if it is permitted on a
Ta'anis Tzibur (see Rashi), and he said it is the same.
(c) Question (Rami b. Chama): But we find in the Mishnah that
alternate (non-leather) sandals are forbidden on Yom Kipur!?
2. Rabah b. b. Chanah saw R. Elazar wearing it on a
Ta'anis Tzibur, and asked regarding Yom Kipur.
3. The Gemara reports the foot coverings worn by R.
Yehudah, Abaye, Rava and Rabah.
1. The Mishnah in Shabbos is dealing with the permission
for an amputee to wear his prosthesis on Shabbos.
(d) Answer (Abaye): The issue there revolves around the cloth-
lined device which the amputee used (forbidden because of
Ta'anug) but here we are permitting hard, uncomfortable
2. Even R. Yosi, who does not consider his prosthesis to
be a shoe for "clothing" purposes on Shabbos, would
hold that it is a shoe regarding Yom Kipur!
1. Question (Rava): Would simply inserting cloths turn a
non-Keli into a Keli (a shoe which is forbidden on
account of Ne'ilas HaSandal)!?
(e) Answer (Rava): The prosthesis is a shoe (and thus forbidden
on Yom Kipur), and the discussion there is whether we are
concerned that it might slip off and be carried.
2. Additional Question: Is every enjoyment (even if it is
not a shoe) forbidden on Yom Kipur (we learned that
Rabah b. R. Huna wrapped cloth around his feet)!?
3. Additional Question: The Seifa there speaks where his
prosthesis has a Beis Kibul (to insert cloths), which
indicates that the Reisha is speaking where there is no
such place for cloths!?
(a) Children are not restricted by the Inuyim, except Ne'ilas
7) THE KING AND THE KALAH WASH THEIR FACES...
(b) Question: Why is this singled out?
(c) Answer: Lest people think that an adult helped them on with
1. Question: Then the same concern should apply to
Rechitzah or Sichah!?
(d) Question: But the Beraisa says that the other Inuyim are
entirely permitted for children (even for adults to help
them), so why should Ne'ilas HaSandal be different!?
2. Answer: People will say that the washing was done Erev
3. Question: Then why wont people assume that the child
slept in his shoes, tied before Yom Kipur, as well?
4. Answer: This is not done, as Shmuel taught, that
sleeping with tied shoes is deathly uncomfortable.
(e) Answer: Shoes are not needed for a child's development
(unlike Rechitzah etc.) and Chazal therefore forbade them.
1. Abaye, citing a mother, reported the development needs
of a child:
2. First to be bathed in warm water and smeared with oil.
3. Later to be fed an egg in a dip.
4. Later to be given toys to play with and break (as Rabah
bought inexpensive breakables for the youngsters).
(a) These exemptions are the teaching of R. Chananyah b.
Teradyon (citing R. Eliezer) in the Beraisa.
8) WEARING SHOES IN THE FACE OF DANGER
(b) Question: Why is the King exempt?
(c) Answer: As the Pasuk teaches, A King in his beauty...
(d) Question: Why a Kalah?
(e) Answer: So that she should not be unseemly to her husband.
(f) Question: For how long is she considered a Kalah?
(g) Answer: 30 days, as taught in the Beraisa.
(a) R. Eliezer (cited by R. Chananyah) had taught that a nursing
mother wears shoes, out of concern for the cold.
(b) Shmuel clarified that wherever there might be danger (such
as from scorpions), all would be permitted to wear shoes.