ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler of Kollel Iyun Hadaf
Rosh Kollel: Rabbi Mordecai Kornfeld
YOMA 17 (28 Sivan) - dedicated to the memory of Hagaon Rav Yisroel Zev (ben Rav Avrohom Tzvi) Gustman, ZT'L, Rosh Yeshiva of "Yeshivas Netzach Yisrael-Ramailes" (in Vilna, Brooklyn, and then Yerushalayim), author of "Kuntresei Shi'urim," and renowned Dayan in pre-war and post-war Vilna, on his 15th Yahrzeit. Dedicated by Harav Eliezer Stern and Harav Zalman Stern of Brooklyn NY, and Reb Yechiel Wachtel and Reb Michoel Starr of Yerushalayim, who merited to study under Rav Gustman ZT'L
(a) According to Rebbi Eliezer ben Yakov, the entire Mizbe'ach was placed in the southern section of the Azarah.
(b) In fact, we now retract from the principle that we took for granted above (that we give half of the missing twenty-one Amos to the short posts and half to the space between the south wall and the ramp - as a result of which we had to place five Amos of the Mizbe'ach in the northern section of the Azarah). Instead, in order to conform with the opinion of Rebbi Eliezer ben Yakov, we will give all of the missing eleven Amos to the posts, thereby placing the entire Mizbe'ach in the southern section of the Azarah.
(c) We cannot however, do this to accommodate Rebbi Yehudah - because that would mean giving all the 21 1/2 Amos (eleven Amos more than we did previously) to the space between the southern-wall and the ramp, thereby moving the Mizbe'ach to the middle of the Azarah - because by doing this, we will remain with only three and a half Amos between the tables and the posts (which is inconceivable).
(a) Rav Ada Brei d'Rav Yitzchak explains that the Lishkas ha'Tela'im was long, giving the impression at one and the same time that it was both in the north-western corner of the Lishkas Beis ha'Mokad, and in the south-west. Consequently, both Mishnayos conform with each other.
(b) Nevertheless, it was probably more in the south-west (in keeping with the Mishnah in Midos.
(c) The Mishnah in Midos clearly describes the location of the rooms, placing the Lishkas ha'Tela'im in the south-west and the Lishkas Lechem ha'Panim in the south-east. Now, if we take the Tana in Tamid literally to mean that the Lishkas ha'Tela'im was in the north-west, then, assuming that we always go from left to right, since he lists the Lishkas Lechem ha'Panim fourth, he is, in fact, placing it on the north-east, whereas the Tana in Midos, specifically places it on the south-east!
1. Rav Huna Brei d'Rav Yehoshua answers this Kashya - by pointing out that the Tana is listing the rooms, not from left to right, but from right to left.
2. And Rav Ada proves his point from here - because the contradiction will still not be resolved if we accept the Tana's statement literally (placing the Lishkas ha'Tela'im on the north-west); because even if were to go from left to right, the Lishkas Lechem ha'Panim would then end up on south-*west*, and not on the south-*east* (to conform with the Tana in Midos). In order to do that, we will also have to add that the Lishkas ha'Tela'im was really in the south-west. Only then, will the Tana in Tamid conform with the Tana in Midos in both cases.
(a) The obligation to go from left to right is confined to the performing of the Avodah - it does not apply to writing of lists.
(a) The Kohen Gadol received one of the two Shtei ha'Lechem on Shavu'os.
(b) According to the Rabanan, the Kohen Gadol received sometimes four of the Lechem ha'Panim and sometimes five. Rebbi maintains that he always received five (i.e. exactly half, as we shall see shortly). He learns this from the Pasuk in Emor "Vehaysa l'Aharon u'le'Vanav" - which he interprets to mean half for Aharon and half for his sons.
(c) The reason that he did not receive six (of the twelve loaves) - is because two of the loaves were not for distribution, as we shall soon see.
(d) Although the Rabanan maintain that the Kohen Gadol always took less than half, that will not apply to cases such as ours (where there are an even number of loaves) - because it would not have been correct to give him a broken piece of bread.
(a) Rebbi Yehudah holds that the outgoing group received five of the loaves, and the incoming group, seven - the extra two in the form of a reward for closing the gates on Motzei Shabbos (even though it was the outgoing group who had opened them).
(b) According to the Rabanan in our Mishnah, the Kohen Gadol generally received less than half. Consequently, he will receive five loaves according to the Rabanan of Rebbi Yehudah (one less than half of all the loaves), but four according to Rebbi Yehudah (since two of the loaves were due to the incoming group, and were not for distribution).
(a) If Rebbi held like Rebbi Yehudah, the Kohen Gadol ought to have received five of the ten loaves available for distribution.
(b) The Mishmar ha'Mis'akev mentioned by the Mishnah in Sukah, refers to the Kohanim of a Mishmar (or of several Mishmaros) who chose to arrive on Friday in preparation for Yom-Tov that fell on Monday (although that they had the option of arriving on Sunday), or to those who opted to remain behind over Shabbos when Yom-Tov ended on Thursday (when they had the option of going home on Friday). The Mishmar ha'Mis'akev received two loaves (in appreciation of their love of the Avodah) which were not for distribution either.
(c) Based on that Mishnah, how does Rava establish the Reisha of the Beraisa (which says that the Kohen Gadol received four or five of the loaves) like Rebbi - four when there was a Mishmar ha'Mis'akev, and five when there was not.
(d) The problem with Rava's explanation is that Rebbi specifically said that the Kohen Gadol always takes five loaves (and not sometimes four and sometimes five).