prepared by Rabbi Eliezer Chrysler of Kollel Iyun Hadaf
Rosh Kollel: Rabbi Mordecai Kornfeld
(a) Why is there no proof from the Seifa of the Mishnah in Tamid, (which permits the Kohanim to place the Bigdei Kehunah under their heads as cushions), that Kohanim may derive benefit from the Bigdei Kehunah?
(b) What Halachah can we learn from there with regard to Tefilin?
(c) We try to prove that the Mishnah has to mean placing the Begadim at the side - because otherwise, it would be forbidden at all costs, due to the Isur of Kil'ayim. To which of the Kohen's garments would this apply?
(d) According to which opinion will this proof not be valid?
(a) It is forbidden to wear Kil'ayim or to place it on top of oneself. Is it permitted ...
1. ... to lie on top of it?
2. ... to place a sheet for example, in between oneself and the Kil'ayim?
(b) Rav Ashi explains the Seifa of the Mishnah in Tamid literally - permitting the Kohanim even to lie directly on the Bigdei Kehunah (as long as they are not wearing them). Why is he not concerned with the Isur of Kil'ayim?
(c) How do we finally prove from a Beraisa that the Kohanim are permitted to derive benefit from the Bigdei Kehunah?
(d) Does this concession extend to wearing them outside the Beis Hamikdash?
(a) The twenty-fifth of Teves was known as 'Yom Har Gerizim'. What is the significance of Har Gerizim (in this context)?
(b) What is the connection between the Kutim and Alexander the Great?
(c) What was Shimon ha'Tzadik's reaction when he heard of their plans?
(d) What was Alexander's reaction when he first saw Shimon ha'Tzadik coming towards him? Why did he behave so strangely in front of one of the Jewish 'rebels' ?
(a) What did Shimon ha'Tzadik reply, when Alexander asked him why he had come?
(b) What did Alexander reply when Shimon ha'Tzadik informed him that the people who were trying to convince him to destroy the Beis Hamikdash were the Kutim who were now accompanying him?
(c) How did Shimon ha'Tzadik take up Alexander's offer?
(d) What did they do when they arrived at Har Gerizim?
(a) In which way does this story appear to clash with what we learned above with regard to a Kohen wearing the Bigdei Kehunah outside the Beis Hamikdash?
(b) We answer this Kashya in one of two ways: one of them, that the garments that Shimon ha'Tzadik wore were not really Bigdei Kehunah, but only resembled them. What is the other answer?
(a) Do we have a proof from our Mishnah (which describes how they handed the Sefer Torah from one dignitary to another - in the presence of the Kohen Gadol) that one may honor a disciple (i.e. one of the senior dignitaries) in the presence of the Rav (the Kohen Gadol)?
(b) How do we reconcile our Mishnah, which states that the Kohen stood Up in the Azarah (implying that he had been sitting) with the Chazal which forbids anybody other than the king of Yehudah to sit in the Azarah?
(c) From which King of Yehudah do we learn this concession?
(d) From where do we learn the prohibition for anyone else to do so?
(a) According to the Tana Kama, the King read Sefer Devarim at 'Hakhel' in the Azarah. Which Azarah?
(b) What does Rebbi Eliezer ben Yakov hold?
(c) "Vayevarech Ezra es Hash-m ha'Elokim ha'Gadol". How does Rav interpret the word "ha'Gadol"?
(d) Rav Gidal explains it with the Pasuk in Divrei ha'Yamim "Baruch Hash-m Elokei Yisrael Min ha'Olam v'Ad ha'Olam". Which great thing is the Pasuk referring to?
(a) On what grounds does Rav Gidal disagree with Rav in the previous issue?
(b) How does he reconcile his statement there with what he said, explaining a Pasuk in Nechemyah: 'she'Gidlo b'Shem ha'Meforash' - even though that was outside the Azarah?
(c) The Pasuk in Nechemyah says "Vayiz'aku el Hash-m Elokim b'Kol Gadol". What were they crying about?
(d) What was the gist of their Tefilah?
(a) What was written on the paper that fell from Heaven in response? What do we learn from there?
(b) What happened ...
1. ... after they had fasted for three consecutive days and nights?
2. ... when a hair of the Yetzer ha'Ra's head fell out and it screamed?
(c) They then took the opportunity and prayed for the Yetzer-ha'Ra for adultery to be delivered into their hands as well. Why did they not ...
1. ... find any eggs?
2. ... kill it?
3. ... pray for half of it to be removed?
(d) What did they decide to do with it, and what was the result?
(a) In Eretz Yisrael they quoted a Machlokes how to explain the Pasuk "Vayiz'aku b'Kol Gadol". Rav Gidal explained 'she'Gidlo b'Shem ha'Meforash'. How did Rav Masna explain it?
(b) Rav Masna's explanation tallies with Rebbi Yehoshua ben Levi's explanation of why the Sanhedrin of Ezra was known as Anshei Keneses ha'Gedolah. Why indeed are they called by that name?
(c) Moshe said in Eikev "ha'Kel ha'Gadol ha'Gibor v'ha'Nora". Why did ...
1. ... Yirmeyahu omit "Nora"?
2. ... Daniel omit "Gibor"?
(d) On what grounds did the Anshei Keneses ha'Gedolah reinstate ...
1. ... "Gibor"?
2. ... "Nora"?
(a) If Moshe Rabeinu inserted "Gibor" and "Nora" what right did Yirmeyahu and Daniel have to omit them?
(a) Why, in spite of the Mishnah in Megilah, which forbids the Ba'al Korei to jump from one place to the other in Torah, did the Kohen Gadol jump from Acharei-Mos to Emor?
(b) But does the Tana of the Beraisa not imply that even that is forbidden, when he specifically permits jumping from one place to the other in the Navi only on the condition that they can complete the rolling before the translator has finished translating?
(c) Why is Navi more lenient than Torah in this regard?