כ"ב סיון תשפ“אWed, Jun 2 2021 OVERVIEW of the Daf Distinctive INSIGHT 1) The path into the Kodesh Kodoshim (cont.) Waiting until the ketores cloud fills the room צבר את הקטורת על גבי גחלים ותמלא כל הבית כולו עשן The Gemara finishes clarifying the opinions of R’ Yosi and R’ Yehudah regarding the path taken by the Kohen writes that (עבודת יום הכפורים פ“ ד ה“ א) Gadol to reach the Kodesh Kodoshim. ambam R 2) Amah traksin after spreading the ketores on the fry-pan, the Kohen R’ Nosson states that Chazal never determined wheth- Gadol should wait in the Kodesh Kodoshim until the of Mabit קרית ספר .er the area of the amah traksin was included as part of the room fills with a cloud of smoke Kodesh Kodoshim or the Sanctuary. explains that this opinion is based upon the verse it- Ravina challenges the assumption that the amah self, where we first find (Vayikra 16:13) that “the should be covered with the cloud,” and only כפורת -traksin was included in one of the two areas. He success fully demonstrates that it was considered an independent then does the procedure continue (ibid. v. 14) with domain and the only point of doubt was whether it was assigned the sanctity of the Kodesh Kodoshim or the sanc- the Kohen Gadol going out “to take from the blood tity of the Sanctuary. of the bull.” The doubt expressed by R’ Nosson is similar to a Nevertheless, throughout the year we do not find doubt expressed by R’ Yochanan in the name of Yosef the that the kohen who places the ketores on the golden man of Hutzal concerning a pasuk that describes the con- Altar must wait in the Sanctuary until the chamber struction of the Beis HaMikdash. fills with the smoke of the incense. The Gri”z explains The Gemara unsuccessfully questions whether Yosef that this is consistent with the rule that a kohen who the man of Hutzal was in doubt regarding this pasuk. serves is always expected to stay in his place until the The Gemara presents another pasuk, other than one particular task he is performing is completed. The ser- of the five mentioned earlier, that also carries a doubt re- vice of the ketores all year long is complete once the It . מזבח הזהב garding its correct reading. ketores is placed upon the coals on the The Gemara explains that R’ Chisada was in doubt is only on Yom Kippur where we find a special re- concerning that pasuk, but Yosef the man of Hutzal was not. quirement to remain until “the cloud of the incense ”. כפורת covers the 3) MISHNAH: The Mishnah gives a description of how the Kohen Gadol entered the Kodesh Kodoshim and the activities he performed while inside. 4) Clarifying the Mishnah REVIEW and Remember The Gemara inquires which Beis HaMikdash is de- scribed in our Mishnah. 1. According to R’ Yehudah, why didn't the Kohen The Gemara explains that the Mishnah is referring to Gadol walk between the Menorah and the southern the second Beis HaMikdash. wal? 5) Heaping the incense on the coals It is noted that our Mishnah follows the opinion that 2. Which are the five pesukim whose meaning cannot maintains that the incense was heaped on the coals, rather be determined from the wording of the pasuk? than scattered. Two Baraisos describe different ways the incense was 3. In what manner did the Kohen Gadol walk out of heaped on the coals. the Kodesh Kodoshim? Abaye states that there is, in fact, a dispute between Tannaim regarding this matter and the more logical posi- 4. How was the incense heaped on the coals? tion is the one which holds that the Kohen Gadol started to heap the incense away from his body and moved pro- gressively closer towards his body. יומא ב“ —Number 51 5 no requirement to leave an empty space between one pasuk 9 and the next as Rema ruled. One of the reasons for this HALACHAH Highlight ruling is that our Gemara states that we have five pesukim Reading the Torah with its cantillation whose meaning cannot be determined. Therefore, since we do not know with certainly where the pesukim end there is והתיא איסי בן יהודה אומר חמש מקראות בתורה אין להן הכרע Wasn’t it taught in a Baraisa: Isi ben Yehudah said, five pesukim no requirement to leave these spaces. . 1ב ד “ ה חמש מקראות וז “ ל ראה פירושה שאין להן הכרע [.in the Torah can not be determined [from their context מלשון התיבות כל היכא דליכא פסיקא דקראי או הפסק טעמים דאלו השתא דאיכא פסיקא דקראי והפסק טעמים itva 1 writes that the correct interpretation of these five תברר ספקו R .2 יבין שמועה כלל תע “ ג במהדורת מכון שער המשפט עמ ‘ שמ “ ח pesukim cannot be determined from the wording of the ומובא דבריהם בספר יד מלאכי סי ‘ “רע ח -pasuk but the cantillation marks certainly make the mean .3 ע “ ש בהע ‘ 33 שכתב וז “ ל ” דברים אלו שמביא היב “ ש בשם ing of the pesukim clear. Rav Shlomo Algazi 2 also cites this הרא “ ש אים מצאים בתוס ‘ הרא “ ש שם אלא בחידושי -position in the name of the Rosh 3. Rav Yosef Karo 4 and Ma הריטב “ א. ע ‘ בשד “ ח מערכת הח ‘ כלל צ “ ח שדן בדברי 5 הריטב“א“ -harsha disagree. Rav Karo writes that we cannot use cantil .4 “שו ת אבקת רוכל סי ‘ד‘ lation marks to determine the correct way to read pesukim . 5ב: ד“ ה בפרש“ י בד“ ה ויעלו because there are numerous differences between people of .6 כדבריו כתב הריב “ ש בשו “ ת הריב “ ש סי ‘ רפ “ ד ובמהדורת ,(the west and people of the east (Sefardim and Ashkenazim מכון ירושלים הע ‘ 10 וביב “ ש שם הע ‘ 33 א מביאים תמיהת -and as a result these traditions are not considered authorita הגאון חיד“ א ביעיר אוזן שלא זכר דברי הריב“ ש אלו ע“ש 6 .7 שערי אפרים שער ג ‘ סע ‘ ט “ ו וז “ ל ” ובזה אע “ פ שאין לו לשות tive . Maharsha, in the name of Panach Raza, writes that the הטעמים הכתובים ויש שכתוב אתחתא מ “ מ יש לו לקורא is not — אתחתא — presence of a hard pause — an esnachta שלא לעשות הפסק במקום זה, ולא יעשה עצמו מכריע רק reliable because the correct placement of cantillation marks יקרא תיבה זו עם התיבה שלפיה ושלאחריה בתכיפה אחת, .was forgotten והקב“ ה יודע הכרעות“ 7 .8 מגן אברהם סי ‘ ל “ ב ס “ ק מ “ ה וז “ ל ” דהא אמרין פ “ ק The Sha’arei Ephraim writes that although one should דקידושין דאן לא בקיאין בפסוקים וגם ארור הוי מה ‘ דברים read these five pesukim using the cantillation marks printed שאין להם הכרע ולדידן הוי תחילת פסוק לכן “ ל דאין להיח in our texts; nonetheless, the reader should not pause in חלק כלל וכו ‘“ those places where Chazal were uncertain about the correct .9 רמ “ א סי ‘ ל “ ב סע ‘ ל “ ב וז “ ל ” גם צריך להיח מעט חלק בין reading. Similarly, the Magen Avrohom 8 ruled that there is פסוק לפסוק “ limbs and the nesachim in the after- melody, not a self-flagellating dirge. STORIES Off the Daf noon. All year long, the tamid of the Once, the ba’al tefillah on Yom morning atones for the sins of the Kippur was chastised by the local Rav Joyful repentance night before, and the tamid of the af- for singing the viduy in a slightly too .ternoon atones for the sins of that day. uplifting and lively tone הגיע לארון ותן את המחתה בין שי הבדים Since the ketores, means kesher— The Baal Shem Tov, zt”l, happened צבר את הקטרת על גבי גחלים ותמלא כל הבית כולו connection with Hashem—we can see to be spending time in the town for the why all year long it could only be of- high holidays, and when he heard that oday’s daf details the entry of the T fered after the slate had been wiped the ba’al tefillah had been rebuked, he Kohen Gadol into the Kodesh Kodo- clean by the tamid. On Yom Kippur, approached the man himself. shim. The Shem MiShmuel, zt”l, ex- however, the power of atonement is “Tell me,” the Baal Shem Tov plains why the incense offering of Yom the essence of the day itself, and so the asked, “What were you thinking while Kippur is set apart from the incense kesher stands out clearly right away, you were singing the viduy with such offered throughout the year. Only in before the tamid is even offered. As the enthusiasm?” the Kodesh Kodashim is the incense Tiferes Yisrael, zt”l, explains, loving The ba’al tefillah answered in all brought first, while the regular ketores and joyful repentance transforms all simplicity, “I was thinking how happy I is “book-ended” by the tamid. The dai- sins into merits, and the connection is am to be cleansed of all my sins.” ly ketores is brought after the sprin- naturally restored between ourselves The Baal Shem Tov smiled and kling of the blood and the limbs in the and our Father in Heaven. The viduy said, “If that was your intention, you morning, but it is brought after the itself is then like a solemnly uplifting have done nothing wrong at all!” Daf Digest is published by the Chicago Center, under the leadership of HaRav Yehoshua Eichenstein, shlit”a HaRav Pinchas Eichenstein, Nasi; HaRav Zalmen L. Eichenstein, Rosh Kollel; Rabbi Tzvi Bider, Executive Director, edited by Rabbi Ben-Zion Rand.