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
1)
(a)According to Rebbi Eliezer ben Yakov, where about in the Azarah was the Mizbe'ach placed?
(b)How do we reconcile this with what we learnt at the end of the previous Amud - that there were five Amos (see Maharsha) of the Mizbe'ach on the north side of the Azarah?
(c)In that case (once we are not dividing the missing twenty-one Amos into two equal halves, one half between the south wall and the ramp, and the other half, for the short posts), why can we not explain Rebbi Yehudah in the same way (by reckoning all the missing Amos between the south wall and the ramp) - in which case, the author of the Mishnah could equally well be Rebbi Yehudah?
1)
(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).
2)
(a)How does Rav Ada Brei d'Rav Yitzchak reconcile the Mishnah in Tamid, that places the Lishkas ha'Tela'im on the north-western corner of the Lishkas Beis ha'Mokad, with the Mishnah in Midos, which places it on the south-west?
(b)According to Rav Ada, where was it really considered to be, more in the north-west, or more in the south-west?
(c)He proves this from what would otherwise be a second contradiction between the Mishnah in Tamid and the Mishnah in Tamid regarding the Lishkas Lechem ha'Panim. Assuming that the Tana means literally that the Lishkas ha'Tela'im was in the north-west, what causes us to believe that the two Mishnayos also clash with regard to the the Lishkas Lechem ha'Panim?
2. ... Rav Ada Brei d'Rav Yitzchak prove his point from here?
2)
(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!
(d)
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.
17b----------------------------------------17b
3)
(a)But how can the Tana list the rooms from right to left, when we have learnt that one should always go from left to right?
3)
(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.
4)
(a)We learnt in our Mishnah that the Kohen Gadol was entitled to perform any Avodah that he chose and to receive the first portion of the Korbanos. What portion did he receive from the 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. What does Rebbi say? What is his source?
(c)According to Rebbi's source, why does he not receive six?
(d)How do we reconcile the Reisha, which allots one of the two breads on Shavu'os to the Kohen Gadol, with the Rabanan, who maintain that the Kohen Gadol takes less than half?
4)
(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.
5)
(a)The Rabanan of Rebbi Yehudah in Sukah hold that both the incoming group of Kohanim that served each Shabbos and the outgoing group, would receive six of the twelve Lechem ha'Panim. What does Rebbi Yehudah say, and what is his reason?
(b)How do the Rabanan in our Mishnah, who say that the Kohen Gadol takes four or five of the Lechem ha'Panim, tie up with the two opinions in Sukah?
5)
(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).
6)
(a)If Rebbi holds like Rebbi Yehudah, how many loaves ought the Kohen Gadol to receive?
(b)The Mishnah in Sukah speaks of a Mishmar ha'Mis'akev. What is the Mishmar ha'Mis'akev, and how many of the Lechem ha'Panim did they receive?
(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?
(d)What Kashya do we ask on Rava's explanation?
6)
(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).
