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) Our Mishnah rules 'K'lei ha'Lach Mekadshin es ha'Lach; Midos ha'Yavesh Mekadshos es ha'Yavesh'. What did the K'lei ha'Lach comprise? What were they used for?
(b) How many Midos ha'Yavesh were there? What were they used for?
(c) Why does the Tana refer to them as 'Midos ha'Yavesh', and not 'K'lei ha'Yavesh'?
(d) What does the Tana say about sanctifying dry Kodshim in K'lei ha'Lach and vice-versa?
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2)
(a) If a K'li Shareis became holed, what is the criterion for rendering it Pasul?
(b) Under which other circumstances will a K'li Shareis not sanctify what one places inside it?
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3)
(a) How does Shmuel qualify the Halachah 'Ein K'lei ha'Lach Mekadshin es ha'Yavesh'?
(b) What is his reason for this?
(c) How does he learn it from the Pasuk in Naso "Sheneihem Melei'im So'les"?
(d) How many Midos ha'Lach were there in the Beis-ha'Mikdash?
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4)
(a) How does Rav Acha query Shmuel's proof from the very Pasuk that Shmuel cited as a proof?
(b) We answer this Kashya in two ways. One of them, that the proof is from those parts of the Minchah that remained dry even after mixing it with the oil. What is the other?
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5)
(a) What does Shmuel mean when he says that K'lei Shareis only sanctify ...
1. ... 'Sh'leimin?
2. ... 'Melei'in'?
3. ... 'mi'Tochan'?
(b) Others replace 'mi'Tochan' with 'bi'Fenim'. What does 'bi'Fenim' mean?
(c) What is the difference between the two Leshonos?
(d) What does the Beraisa say about this?
(e) Rebbi Asi Amar Rebbi Yochanan qualifies the Din of 'Melei'in', and what's more, his opinion has the support of Rebbi Yossi in a Beraisa. What does Rebbi Yochanan say? In which case will a K'li Shareis sanctify even less that the full Shi'ur that one places inside it?
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6)
(a) Rav (or Rav Asi) maintains that when our Mishnah rules 'Ein K'li ha'Lach Mekadesh Yavesh', and vice-versa, it means 'Likareiv' (to bring on the Mizbe'ach), but it does sanctify it 'Lipaseil'. What does this mean?
(b) Others quote Rav with regard to the Beraisa 'Ein Mevi'in Menachos u'Nesachim, u'Minchas Beheimah u'Bikurim min ha'Meduma'. What is 'Meduma'?
(c) Seeing as Meduma is permitted to a Kohen, why can one not bring the above from it (bearing in mind that they are given to Kohanim anyway)?
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7)
(a) What does the Tana then add about bringing the above from Orlah or K'lai ha'Kerem?
(b) Is the 'Korban' Kasher Bedieved, in the event that one brought it from any of the above?
(c) What did Rav (or Rav Asi [in the second Lashon]) now comment on the Beraisa? What does he mean when he says 'Lipaseil'
(d) Why does Rav's ruling not pertain to Bikurim?
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8)
(a) What does the Beraisa say about ...
1. ... welding a broken K'li Shareis, sealing a hole with lead or straightening a large dent in it?
2. ... a knife which is a K'li Shareis that became notched or that broke away from the handle?
(b) What is the reason for these Chumros?
(c) Aba Shaul speaks about a knife that was at one stage being used in the Beis-ha'Mikdash, which rendered the animals T'reifah. Why was that?
(d) What did the Kohanim eventually do with it?
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9)
(a) The Beraisa describes the Bigdei Kehunah. What does the Tana learn from the Pasuk in Tetzaveh "Ma'aseh Oreig"?
(b) If a garment became dirty, says the Tana, they did not wash it with Neser or Ohel (various types of detergents). Does this mean that they washed it with plain water?
(c) So how does Abaye explain the Beraisa? What can we infer from the fact that the Tana specifically mentions 'Neser' and 'Ohel'?
(d) What is now the Halachah with regard to washing Bigdei Kehunah that are ...
1. ... very dirty?
2. ... slightly dirty? What is the criterion for slightly dirty?
(e) What do 'Yesh Omrim' say?
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14)
(a) We learned in a Beraisa that the Kohen Gadol's Me'il was made entirely of Techeiles (dark blue wool). For the hem however, they brought Techeiles, Argaman (purple wool) and Tola'as Shani (crimson wool). What did they do with it?
(b) What does the Tana mean when he describes the pomegranates as ...
1. ...'Rimonim she'Lo Pischu'?
2. ... ''Kuna'os shel K'nasos she'be'Roshei Tinokos'?
(c) They also suspended seventy-two bells on the hem. What were they made of? What was inside the bells?
(d) How did they combine the pomegranates and the bells?
(e) What does the Torah mean when it writes that they palced the bells "be'Soch ha'Rimonim"?
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(a) How many bells did they suspend on the hem of the Me'il, according to Rebbi Dosa in the name of Rebbi Yehudah?
(b) Likewise, says Rebbi Anani bar Sason, Tana'im argue over the number of sightings of Tzara'as (see Tosfos DH 'ke'Machlokes'). Rebbi Dosa ben Horkinas says thirty-six (like he says here). What do they incorporate?
(c) What does Akavya ben Mahalalel say?
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(a) What does Rebbi Anani bar Sason comment on the juxtaposition of the Parshah of Korbanos (in Parshas Tetzaveh) to that of the Bigdei Kehunah?
(b) What do we learn, on this connection, from the Pasuk ...
1. ... in Vayeishev "Va'yishchat'u Se'ir Izim, Va'yitb'lu es ha'Kutones ba'Dam"?
2. ... in Tetzaveh "Va'asei lahem Michnesei Bad Lechasos B'sar Ervah"?
3. ... (ibid.) "Ve'asisa Choshen Mishpat"?
4. ... in Hoshei'a "Ein Eifod u'Terafim"?
(c) From where does Rebbi Chanina learn that ...
1. ... the Mitznefes (the turban) atones for haughtiness.
2. ... the belt atones for impure thoughts?
3. ... the Me'il atones for Lashon ha'Ra?
(d) And what do we learn from the 'Gezeirah-Shavah' "Vehayah al Metzach Aharon" (in Tetzaveh, in connection with the Tzitz) "u'Metzach Ishah Zonah Hayah Lach" (Yirmiyah).
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(a) What does Rebbi Yehoshua ben Levi say about Shefichas Damim and Lashon ha'Ra? Which unique quality do they both share?
(b) If, according to Rebbi Yehoshua ben Levi, the Eglah Arufah atones for Shefichas Damim, what atones for Lashon ha'Ra?
(c) We learn this latter Halachah from a Beraisa cited by Rebbi Chananya, which quotes the Pasuk in Korach "Vayiten es ha'Ketores Vayechaper al ha'Am". What Lashon ha'Ra did they speak there, that caused the plague in the first place?
(d) On what basis does Ketores atone for Lashon ha'Ra?
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(a) How do we then resolve the discrepancy between Rebbi Anani bar Sason, who learns that ...
1. ... the Kutones atones for Shefichas Damim and Rebbi Yehoshua ben Levi, who ascribes the Kaparah to the Eglah Arufah?
2. ... the Me'il atones for Lashon ha'Ra and Rebbi Yehoshua ben Levi, who ascribes it to the Ketores?
(b) What does the Torah say about a murder that takes place, and the people deliberately fail to bring the murderer to justice?
(c) In that case, how can the Kutones atone for murder where the identity of the murderer is known?
(d) If the Kutones atones for the people, what atones for the murderer?
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