Previous daf

1)

(a) The Tevilos on Yom Kipur took place in the Mikveh in the Beis ha'Parvah - called by that name because it was built by a magician called Parvah.

(b) The Tana of our Mishnah needed to inform us that eighteen Manah plus twelve Manah equals thirty Manah - to teach us that the ratio did not *have to be* eighteen to twelve, provided the two sets of clothing totaled thirty Manah.

(c) We know that the morning clothes had to be more valuable than those of the afternoon - because the Torah in Acharei-Mos writes the word "Bad" no less than four times by the morning Bigdei Lavan, to teach us that they had to be made of better-quality linen than those of the afternoon (see Tosfos DH 'Bad').

(a) The Pasuk "ve'Lavshu Begadim Acherim" refers to the second set of Bigdei Lavan of the Kohen Gadol on Yom Kipur (as Rashi proves), and comes to teach us that they had to be inferior to the first set.

(b) Chazal interpret "Acherim" to mean *less* valuable (rather than *more* valuable) - because this second set was worn to *remove* the Kaf and Machtah from the Kodesh Kodshim, as opposed to the first set, which was worn to *place* them there (which is an act of atonement, and therefore a more important Avodah).

(c) the Halachic implication of "ve'Lo Yekadeshu es ha'Am be'Vigdehem" is - that when the Kohanim mixed with the people they had to wear Bigdei Chol.

3)

(a) After he had concluded the Avodas Tzibur, the Kohen Gadol was permitted to wear the shirt that his mother had sewn for him, for the Avodas Yachid - meaning the removal of the Kaf and the Machtah (in this context) , seeing as it was a less important Avodah, as we just explained.

(b) He was permitted to do the Avodah wearing that shirt - provided his mother gave it to the community with a full heart (i.e. did not retain any ownership of it).

(c) Rashi rejects the explanation that it refers to the reading of the Parshah (quoted in the Mishnah on 68b) which could be read 'in his own cloak' - on the grounds that, if that was so, then it ought to have mentioned there (on Daf 68b) that this shirt should be handed over to the community (which it does *not*).

(d) We might have thought that he is *not* permitted to wear it even if his mother *did* give it to the community - just in case she did not do so with a full heart.

(a) Rebbi Elazar ben Charsum's friends did not allow him to wear the shirt worth twenty thousand Zuz (two hundred Manah) that his mother had made him - because it was transparent.

(b) In spite of the fact that the Bigdei Kehunah were made of threads doubled six times, this was feasible due to the shiny quality of the linen, which enabled one to see through it even when it was fairly thick.

(c) 'ke'Chamra be'Mazga' - means like wine which can be seen through the wall of a glass - irrespective of how thick it is.

1. ... extremely poor and preoccupied with earning his livelihood - they will ask him whether he was any poorer than Hillel.
2. ... extremely rich and preoccupied with all his estates - they will ask him whether he owned more estates than Rebbi Elazar ben Charsum.
3. ... too busy with his Yetzer ha'Ra, who would not leave him alone - they will ask him whether his Yetzer ha'Ra molested him more than it molested Yosef ha'Tzadik.

(a) Hillel would take the Tarpe'ik (Dinar Medinah) that he used to earn each day - and give half to his wife for their household needs, and the other half to the gate-keeper, to pay the entry fee to the Beis-Hamedrash.

(b) On the occasion that he made no money - he climbed on to the roof of the Beis-Hamedrash (one Friday night) in order to hear the Derashah of his Rebbes Shemayah and Avtalyon.

(c) They found him under three Amos of snow.

(d) Life-danger over-rides Shabbos. Nevertheless, Shemayah and Avtalyon permitted lighting a fire to revive him - on the grounds that it was worthwhile lighting one fire for such a man to enable him to observe many Shabbasos.

(a) Rebbi Elazar ben Charsum's father left him a thousand cities and a thousand ships when he died.

(b) Despite that immense wealth, each day he would take a jar of flour on his shoulder (because of the Mishnah 'Im Ein Kemach, Ein Torah) and go from town to town and from country to country, to glean Mishnahs and Beraisos from wherever he could.

(c) It happened once, that his own servants met him, and, not recognizing who he was, they grabbed hold of him and tried to force him to work (in the form of a mayoral tax, which every resident had to pay - (they did not, of course realize, that *he* was the mayor). He bought himself out of the predicament.

(d) He learned day and night.

(a) The wife of Potifera initially tried to seduce Yosef each day - both verbally and by appearing before him in different (presumably seductive) clothes than the ones she had worn the day before.

(b) When she said to him that she would ...

1. ... clamp him in jail - he replied "Hashem loosens the bound".
2. ... bend him low - "Hashem straightens the bent".
3. ... make him blind - "Hashem makes the blind see".

(c) So she tried bribing him - by offering him one thousand silver Kikar (three million Shekel).

(d) But Yosef refused to listen to her "Lishkav Etzlah" - in this world; "Liheyos Imah" - in the World to Come.

(a) The Kohen Gadol then went to Shecht his bull - which was waiting for him between the Ulam and the Mizbe'ach.

(b) It was standing facing the south (parallel with the Mizbe'ach, next to which it was standing) but with its head bent towards the west.

(c) The Kohen Gadol stood east of the bull (between it and the Mizbe'ach).

(d) He then placed his hands on its head before the Shechitah - in order to make Viduy (confession).

(a) He began the text of his Viduy with the words 'Ana Hashem' - in his confession on behalf of himself and his family.

(b) Whoever heard him say the Name of Hashem (which could be heard as far away as Yericho - as we learnt above on 20b.) would respond - 'Baruch Shem...'.