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Yoma 42
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YOMA 42, 43 have been anonymously sponsored towards a REFU'AH SHELEMAH to
Shmuel Yakov ben Ayala Hinda, Ilana Golda bas Chana and Klarees Marcia bas Mammie.
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1) [line 3] MISHKAL SHEKEL
1 Sela = 2 Shekel = 4 Zuz
Shel Parah = 10 Zuz
Shel Sa'ir = 2 Sela'im = 8 Zuz
Shel Metzora = 1 Shekel = 2 Zuz
2) [line 5] V'SIMANICH ECHAD HA'MARBEH V'ECHAD HA'MAM'IT - and a memory
device with which to remember their argument is the saying of the Chachamim
(Berachos 5b), "Both the one who learns a lot and the one who learns a
little [are important, on the condition that they are doing so for the sake
of Heaven]." One can remember that their argument is between the highest
amount (10 Zuz) and the lowest amount (1 Shekel) and not the amount in the
middle (2 Sela'im). (See, however, Shekalim 10b, where the amounts differ
from those of our Gemara.)
3) [line 9] V'HAHU YOMA NACH NAFSHEI D'RAVYA BAR KISI, V'ANCHU BAH SIMANA
RAVYA BAR KISI MECHAPER K'SA'IR HA'MISHTALE'ACH - on that day Ravya Bar Kisi
passed away, and the Chachamim set down a memory device saying that the
passing of Ravya Bar Kisi atones like the Sa'ir ha'Mishtale'ach (see Mo'ed
Katan 28a)
(a) according to RASHI, these are the words of Rav Yirmeyah mi'Difti, who is
bringing a proof that the argument of the Tana'im concerned the Sa'ir
ha'Mishtale'ach; on the day of their argument Ravya Bar Kisi passed away and
the Chachamim set down this memory device; (b) according to the RASHASH,
these are the words of the Gemara; on the day that Rav Yirmeyah mi'Difti
told Ravina that the argument of the Tana'im concerned the Sa'ir
ha'Mishtale'ach, Ravya Bar Kisi passed away, and the Chachamim (at the time
of Rav Yirmeyah mi'Difti and Ravina) set down this memory device. The
Rashash offers this explanation since he claims that Ravya Bar Kisi was an
Amora who did not live at the time of the Tana Rebbi Shimon ben Chalafta.
4) [line 21] SHECHITAH LAV AVODAH HI
(a) The term "Avodah" used by our Gemara refers to an action that must be
performed by a Kohen wearing Bigdei Kehunah, using a Keli Shares (sanctified
utensil), after he has done Kidush Yadayim v'Raglayim (washing his hands and
feet from the Kiyor).
(b) Shechitah, even though it is performed on Korbanos, does not require a
Kohen because it is also done on non-Kodesh animals. It is not considered an
"Avodah" of the Korbanos. This Halachah is learned from the verse,
"v'Shachat ... v'Hikruivu Benei Aharon ha'Kohanim..." (Vayikra 1:5) -
mi'Kabalah va'Elech Mitzvas Kehunah (The first Avodah that must be done by
Kohanim is Kabalas ha'Dam, collecting the blood in a utensil of Hekdesh --
Yoma 27a).
5) [line 22] KODSHEI BEDEK HA'BAYIS
Kodshei Bedek ha'Bayis refers to objects that are dedicated to Hekdesh *not*
as sacrifices.
6) [line 24] MAR'OS NEGA'IM
(a) When a person develops a mark that looks like Tzara'as, a Kohen must
ascertain whether or not it is a Nega Tzara'as. If it is indeed a Nega
Tzara'as, the Kohen tentatively pronounces him Tamei for one or two weeks,
making him a Metzora Musgar. The Kohen returns after a week to see what
changes, if any, occurred to the mark. If the Kohen *confirms* the Tum'ah of
the Metzora due to the appearance of Simanei Tum'ah in the mark, the Kohen
pronounces him a Metzora Muchlat. A Metzora Muchlat remains Tamei until his
Simanei Tum'ah (see below) go away.
(b) The names and colors of four types of marks that make a person a Metzora
are:
1. Baheres, which is the color of snow; 2. Se'eis, which is the color of
clean, white newborn lamb's wool; 3. Sapachas of Baheres, which is the color
of the plaster used to whitewash the Beis ha'Mikdash; 4. Sapachas of Se'eis,
which is the color of the white membrane found on the inside of an eggshell.
(c) The Simanei Tum'ah for marks that appear on the skin (Nig'ei Basar) are:
1. the mark spreads (Pisyon); 2. at least two white hairs (Se'ar Lavan) grow
inside the mark; or 3. a patch of healthy skin (Michyah) appears in the
middle of the Nega.
42b---------------------------------------42b
7a) [line 51] MASHMA MOTZI MI'YAD MASHMA - there are certain phrases [in the
verses that describe the preparation of the Parah Adumah] that teach a law
by excluding the implied meaning of prior phrases
b) [line 52] U'MASHMA MIMELA - there are some phrases [in the verses that
describe the preparation of the Parah Adumah] whose implied meaning remains
*8*) [line 58] SHE'LO YOTZI ACHERES IMAH - (This is an example of "Mashma
Motzi mi'Yad Mashma. The verse said, "v'Hotzi," implying that the Parah can
be taken out in any manner; the word "Osa" *limits* the meaning of the verse
by stating that the Parah must be taken out *alone*. MENACHEM MESHIV, based
on the words of RABEINU CHANANEL)
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