ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafYoma 4
(a) Rebbi Yochanan asked Resh Lakish from the Beraisa which says that, on
each of the seven days, they would sprinkle both the Kohen Gadol on Yom
Kipur and the Kohen who burned the Parah Adumah, with the ashes of the Paros
Adumos that were there. That makes sense if one learns Hafrashah from the
Milu'im, where Aharon and his sons were also sprinkled throughout the seven
days - but according to Resh Lakish, who learns Hafrashah from Har Sinai,
what will be the source of this sprinkling?
(b) Resh Lakish countered that, even according to Rebbi Yochanan, they
should have sprinkled them with *blood* (like they did by the Milu'im), and
not with the *ashes* of the cows. Rebbi Yochanan replied with a Beraisa of
Rebbi Chiya, which says 'Nichnesu Mayim (i.e. Mei Dam) Tachas Dam'.
(c) According to Resh Lakish - the sprinkling that was performed each day
during the Hafrashah was no more than a Ma'alah (in deference to the Mitzvah
(d) The Tana of the Beraisa teaches us that just as Moshe initiated Aharon
into the Kehunah, so too, did they give the Kohen Gadol two Talmidei-
Chachamim to initiate him into the Avodah of Yom Kipur.
(a) The Tana stress that it was two disciples of *Moshe Rabeinu* who were to
initiate the Kohen Gadol into the Avodah of Yom Kipur - in order to preclude
(b) The Tana adds that they did the same to the Kohen who burned the Parah
Adumah. According to Rebbi Yochanan, this must be mi'de'Rabbanan (See
Tosfos, 3b DH 'de'Rabeih, who amends the wording of the Seifa of the
(c) The Tana bases his Derashah on the word "be'Zos (Yavo Aharon el
ha'Kodesh)". If it was merely intended to introduce the bull for a Chatas
and the ram for an Olah - then it should have written "ba'Zeh" (since both
the bull and the ram are males).
(d) The Tana finds it necessary to say 've'Omer', to add the second Derashah
from "La'asos Lechaper" - because from "be'Zos" alone, we would have thought
that it is only the *first* Yom Kipur that requires Hafrashah (like the
Milu'im, which only took place once). Consequently, we need "La'asos
Lechaper" - to teach us that the Kohen Gadol must make Hafrashah *every* Yom
(a) In the Beraisa which supports Resh Lakish, Rebbi Yossi Hagelili says
that Moshe ascended into the cloud, was covered by the cloud, and sanctified
by the cloud. This took place during the six days following Matan Torah
(i.e. from the seventh of Sivan until the thirteenth).
(b) According to Rebbi Akiva - the Pasuk "Vayishkon Kevod Hashem al Har
Sinai, Vayechasehu he'Anan Sheshes Yamim" refers to the six days before
Matan Torah (i.e. from Rosh Chodesh Sivan until the sixth).
(c) Rebbi Nasan (who says that Hashem called Moshe in order to purify him,
to remove the food from his stomach so that he should be like the angels)
explains the Pasuk like Rebbi Yossi Hagelili. But in his opinion, Hafrashah
was confined to Moshe, and did not extend to the Kohen Gadol on Yom Kipur
(like Rebbi Yossi Hagelili holds).
(d) Rebbi Masya ben Charash follows the same pattern as Rebbi Nasan - only,
according to him, Hashem enveloped Moshe with the Cloud in order to instill
fear into him (so that the Torah should be given 'with dread, with trembling
and with perspiration').
(a) From the Pasuk "Pikudei Hashem Yesharim, Mesamchei Lev" we learn that
the Luchos were given with great Simchah - but we learn from the Pasuk "Ivdu
es Hashem be'Simchah, *ve'Gilu bi'Re'adah"* - that great Simchah must be
accompanied by a deep fear of Hashem.
(b) We learned in Shabbos that, according to the Tana Kama, the Torah was
given on the *sixth* of Sivan, and according to Rebbi Yossi, on the
*seventh*. Rebbi Yossi Hagelili holds like the Tana Kama, in which case the
six days preceding Hashem's calling of Moshe must be referring to *after*
Matan Torah; Rebbi Akiva, who holds that the mountain was covered for the
six days *preceding* Matan Torah, must hold like the Rebbi Yossi - that the
Torah was given on the *seventh*.
(c) "Vayikra Hashem el Moshe ba'Yom ha'Shevi'i" (Yisro).
What exactly is
meant by "ba'Yom ha'Shevi'i" means according to ...
- ... Rebbi Yossi Hagelili - on the *thirteenth* of Sivan.
- ... Rebbi Akiva - on the *seventh*.
(a) If, as we currently believe in Rebbi Yossi Hagelili, Moshe entered the
cloud on the seventh of Sivan, remained there until the thirteenth, and then
went up to Hashem for forty days, he will only have descended with the
Luchos on the *twenty-third* of Tamuz - clashing with the tradition that he
brought them down and broke them on the *seventeenth*?
(b) In fact, answers the Gemara, the forty days includes the six days that
Moshe spent in the cloud (and is not counted separately, as we initially
(a) The Pasuk which (according to Rebbi Nasan) teaches us that Moshe and
Yisrael both heard Hashem's voice refers to Matan Torah, whereas those of
"Kol Lo" and "Kol Eilav", which the Tana explains to mean that only Moshe
heard the voice, and not Yisrael, refers to the Mishkan.
(b) In the second answer, the Gemara explains that - even if both Pesukim
are speaking about the Ohel Mo'ed, it was the Keri'ah, when Hashem called
Moshe, that everybody heard, but as far as the actual conversation is
concerned, that was confined to Moshe.
(c) The Pasuk in Ki Sisa writes that Moshe was unable to enter the Ohel
Mo'ed because of the cloud. The Pasuk in Yisro, which writes "Vayavo Moshe
be'Soch he'Anan" - does not mean that Moshe actually entered the cloud, but
that Hashem arranged a path in the middle of the cloud.
(d) Tana de'Bei Rebbi Yishmael learns this from a 'Gezeirah-Shavah' -
"Besoch" "Besoch" from Keri'as Yam-Suf, where the Torah also writes "Besoch
ha'Yam", yet we know that they walked not in the middle of the water, but
along a path in the sea.
(a) Hashem called Moshe before speaking to him - to teach us to do likewise,
since it is considered Derech-Eretz to do so.
(b) We learn from the word "Leimor" - that whatever one person tells
another, should be kept a secret, unless he authorizes to pass on the
information (because "Leimor" is the acronym of 'Lo Emor' - see Agados
(c) Rebbi Yochanan and Resh Lakish both hold that whatever is written by the
Milu'im, is Me'akev (crucial to the Avodah). Rebbi Chanina says that only
what is Me'akev in future generations is Me'akev by the Milu'im, but not
what is not.
(d) The first difference between them - is Semichah, which is not generally
Me'akev the Korban. According to Rebbi Yochanan and Resh Lakish, it was
nevertheless Me'akev the Milu'im; according to Rebbi Chanina, it was not.