Prepared by Rabbi Eliezer Chrysler
of Kollel Iyun Hadaf of Yerushalayim
daf@dafyomi.co.il
http://www.dafyomi.co.il
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1)
(a) Bearing in mind that the Pasuk in Emor "Kedoshim Yih'yu l'Elokeihem" (written in connection with the Kohanim) is written with reference to bringing Kodshim be'Tum'ah, what do we learn from there?
(b) Why can it not refer to a Kohen who is Tamei?
(c) On what grounds do we suggest that the Pasuk is referring to a Kohen who makes a bald patch for a dead person or who destroys his beard with a razor?
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2)
(a) We refute this suggestion however, by citing the 'Gezeirah-Shavah' "Chilul" "Chilul" (from Terumah). What does the 'Gezeirah-Shavah' teach us?
(b) How do we therefore know to establish the Pasuk by a T'vul-Yom who performs the Avodah (and not a Kohen who makes a bald patch for a dead person or who destroys his beard with a razor)?
(c) Which three degrees of Tum'ah does the Torah present which desecrate the Avodah?
(d) Rabah explains why we need all three. Why can we not learn ...
1. ... the other two from Tamei?
2. ... Mechusar Kipurim from T'vul-Yom?
3. ... T'vul-Yom from Mechusar Kipurim?
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3)
(a) We also refute the attempt to learn one from two. Why can we not learn ...
1. ... Mechusar Kipurim from Tamei and T'vul-Yom?
2. ... T'vul-Yom from Tamei and Mechusar Kipurim?
(b) Why does Rabah make no attempt to explain why we cannot learn Tamei from the others?
(c) Even if we did include Tamei in the deliberations, why would we not decline to learn Tamei from Mechusar Kipurim because it is lacking an act (like we said with regard to T'vul-Yom)?
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4)
(a) How do we try to counter the refutation of not learning T'vul-Yom from Tamei and Mechusar Kipurim 'she'Kein Mechusarim Ma'aseh'?
(b) To answer the Kashya, what does Rabah hold?
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5)
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9)
(a) The Tana Kama in a Beraisa rules that if an Onan or a Mechusar Kipurim burn it, it is nevertheless Kasher. What is he referring to?
(b) What does Yosef ha'Bavli say?
(c) How do we initially establish the basis of their Machlokes?
(d) What will both Tana'im hold with regard to a T'vul-Yom (who is not Chayav a Korban) burning it?
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(a) We reject this interpretation however, by referring to the Pasuk in Chukas "Ve'hizah ha'Tahor al ha'Tamei" (when the Torah could have written "Ve'hizah al ha'Tamei"). What do we Darshen from there? Whom is the Torah permitting here to sprinkle the ashes of the Parah Adumah?
(b) What is now the basis of the Machlokes between the Tana Kama and Yosef ha'Bavli?
(c) What will both Tana'im then hold with regard to Mechusar Kipurim de'Zav on principle?
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(a) Seeing as whether we say 'Mechusar Kipurim de'Zav ke'Zav Dami' or not, makes no difference with regard to the Parah Adumah, what are its ramifications?
(b) What is the basis of the Chumra of a Mechusar Kipurim over a T'vul-Yom who is not a Mechusar Kipurim?
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(a) What does Rebbi Avahu Amar Rebbi Yochanan (or in the name of Rebbi Elazar b'Rebbi Shimon) learn from the Pasuk in Tetzaveh "Vechagarta Osam Avnet Aharon u'Vanav ... Vehaysah lahem Kehunah le'Chukas Olam"?
(b) And what does the Beraisa learn from the Pasuk in Shemini "Yayin ve'Sheichar Al Teisht ... u'Lehavdil bein ha'Kodesh u'vein ha'Chol"?
(c) In which three regards (in connection with the Mitzvos of Kehunah) does the Torah write "Chukas Olam"?
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(a) By Shesuyei Yayin, the Torah adds "be'Vo'achem el Ohel Mo'ed ve'Lo Samusu". Given that this refers specifically to those Avodos for which a Zar is Chayav Misah, which four Avodos does it incorporate?
(b) What do we learn from the double 'Gezeirah-Shavah' "Chukah" "Chukah"?
(c) Seeing as the Tana learns Mechusar Begadim from the 'Gezeirah-Shavah', why does Rebbi Avahu then need to learn it from "Vechagarta Osam Avnet ... "?
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