Daf Yomi Yoma

Yoma 2a and Yoma 2b, the seven day separation for the High Priest before Yom Kippur and before the preparation of a new parah adumah, red heifer whose ashes were used to remove tumat met, ritual impurity connected to the deceased, and how we know it is for these two ceremonies that the separation was required.

Yoma 3a and Yoma 3b, proving the dedication of the Mishkan best parallels Yom Kippur as a model for separating for seven days before serving, and then finding Resh Lakish did not think it was a model at all, that Moshe Rabbenu at Sinai was the better model.

Yoma 4a and Yoma 4b, how we can relate the Kohen Gadol’s preparations for Yom Kippur service either to the dedication of the Mishkan or to Moshe’s reception of the Torah at Sinai, and what that means about when Moshe prepared to learn the whole Torah.

Yoma 5a and Yoma 5b, the parts of the dedication ceremony of the Mishkan that were indispensable, a debate about whether it depends on what was essential to future services, and examples.

Yoma 6a and Yoma 6b, whether the Kohen Gadol’s belt was different than a regular kohen‘s, why the Kohen Gadol must separate from his wife during the week of preparation for the Yom Kippur service, and whether tum’at met, ritual impurity brought on by contact with the deceased, is hutrah, completely allowed, or hudhah, pushed aside by force of circumstance, when it comes to a community.

Yoma 7a and Yoma 7b, linking the issue of tumah hutrah or hudhah be-tzibbur, whether ritual impurity can be completely ignored or is just pushed aside for communal offerings with a certain time attached to them, to the question of whether the tzitz, the High Priest’s forehead plate, provides appeasement for certain problems with sacrifices only when on the High Priest’s forehead, or even not.

Yoma 8a and Yoma 8b, finishing up the debate about how the tzitz works, the issue of tevilah bizmanah mitzvah, whether going to mikveh as soon as possible is a mitzvah, if that extends to sprinkling parah adumah water, and why we would sprinkle all seven days or just days three and seven.

Yoma 9a and Yoma 9b, how demai was connected to the word parhedrin, king’s officers, connected to the yearly turnover of Kohanim Gedolim in the second Beit Ha-Mikdash, leading to a comparison of the first and second Temples, in terms of the sins that brought them down.

Yoma 10a and Yoma 10b, figuring out the identities of descendants of Yefet, to know where Persia fits, the different roles of Rome and Persia in building and destroying the first and second Temples, and the need for a mezuzah on the Lishkat Parhedrin, the room where the Kohen Gadol stayed in the week before Yom Kippur.

Yoma 11a and Yoma 11b, kinds of places that do or do not need mezuzah.

Yoma 12a and Yoma 12b, what buildings count as owned privately to be susceptible to tzara’at, such as synagogues in large or small cities, to whom Jerusalem belonged, and how the substitute Kohen Gadol would or would not step in on Yom Kippur if something happened to the usual Kohen Gadol, a debate that revolves around the similarity of the belt of a regular kohen to a Kohen Gadol.

Yoma 13a and Yoma 13b, what happens to the substitute Kohen Gadol after serving as Kohen Gadol on a Yom Kippur, R. Yehudah’s view of setting up a second wife for the Kohen Gadol in case his wife passes away, why yibum can happen even if a man has two wives or only one who was betrothed, and what happens if a Kohen Gadol loses a close relative.

Yoma 14a and Yoma 14b, the mourning of  a Kohen Gadol whose wife or ex wife passes away on Yom Kippur, and then the Kohen Gadol performing key parts of the service for the whole week leading up to Yom Kippur, with how parah adumah water effects ritual purity and impurity.

Yoma 15a and Yoma 15b, finishing up finding an explanation for why various Mishnayot put the incense and cleaning of the Menorah in varying orders, then coming back to why one opinion thinks the morning daily sacrifice would be offered with a hybrid sprinkling of blood, and then to a question of four particular rooms of the Beit HaMikdash.

Yoma 16a and Yoma 16b, how we know R. Eliezer b. Ya’akov was the tanna who recorded tractate Middot, from the need for low walls on the eastern side of the Temple Mount, and why it could not be R. Yehudah, based on the placement of the altar as far as Middot had it.

Yoma 17a and Yoma 17b, explaining the contradictions between the Mishna and baraita regarding where the room for the sheep of sacrifice and for the lehem ha-panim were placed, and then the powers of the Kohen Gadol to choose to offer and/or eat any sacrifice, and how many loaves of the lehem ha-panim the Kohen Gadol took.

Yoma 18a and Yoma 18b, the process of the Kohen Gadol preparing for the service, seeing the animals he will offer the next day, avoiding certain foods to be closest to sure he will be ritually pure for the service, the idea of the Kohen Gadol being the best and wealthiest of the kohanim, and how to keep him up all night to be ready for the next day.

Yoma 19a and Yoma 19b, which of the Kohen Gadol’s offices was in the north, which in the south, and why the Kohen Gadol needed to swear to perform the incense service correctly.

Yoma 20a and Yoma 20b, the timing of the terumat ha-deshen, the taking of ashes off the altar in the morning, on regular days, on Yom Kippur, and on holidays, and the meaning of the phrase keri’at ha-gever, the time for everyday terumat ha-deshen.

Yoma 21a and Yoma 21b, the fixed miracles and the periodic miracles of the Beit HaMikdash.

Yoma 22a and Yoma 22b, the process for picking the kohen who would get to perform terumat ha-deshen, taking the ashes off the altar daily, and then the issue of counting the Jewish people, leading into a discussion of Shaul, David, and their occasions of failure.

Yoma 23a and Yoma 23b, holding grudges or not, standing up for one’s honor or not, the two events that led to using a selection system rather than a race, and whether terumat ha-deshen is an avodah, a service of the Temple, or not.

Yoma 24a and Yoma 24b, the services of the Beit HaMikdash for which there is a death penalty should a zar, anyone other than a kohen wearing the proper clothing, performs them.

Yoma 25a and Yoma 25b, the lottery process in the Chamber of Hewn Stone (and where it was located), and then the order of the animal as it was brought to the altar.

Yoma 26a and Yoma 26b, working our way through the payasim, the selections of who did what in the sacrificial service, and how many kohanim had to be involved on which days of the year. With another example of a Sadducee tradition in opposition to the authentic tradition, with the dedication of the Sadducees to their tradition.

Yoma 27a and Yoma 27b, what parts of the service can be done by a zar, someone other than a kohen wearing the proper clothing, and what parts a zar might get the death penalty for doing.

Yoma 28a and Yoma 28b, how the kohanim in the Beit HaMikdash figured out when it was the acceptable time to start the service of the morning communal offering, with an added discussion of Avraham’s proficiency at the movements of the sky and his knowledge (and observance) of Torah.

Yoma 29a and Yoma 29b, the dawn of the morning and its implications in terms of how thoughts of sin are worse in some ways than the sin itself, whether Ester was the end of miracles, and then back to what it means to sanctify an offering before its time (like slaughtering the morning communal sacrifice while it was still night).

Yoma 30a and Yoma 30b, hygiene for after using the facilities, and then the mikveh immersion before entering the Azarah, whether it is a Biblical requirement regardless of removing ritual impurity, is a way to ensure the person remembers any ritual impurity, or is only for a recovered metzora, who until now has been lax about ritual impurity (because s/he was necessarily ritually impure by virtue of the tzara’at).

Yoma 31a and Yoma 31b, going to mikveh before entering the Temple, the height of the spring of Eytam above the floor of the Temple, and then the kohen taking off his clothing, going to mikveh, and starting the service for the day.

Yoma 32a and Yoma 32b, how we know there are immersions in mikveh and washings of hands and legs before and between the services of Yom Kippur.

Yoma 33a and Yoma 33b, the order of the morning in the Mikdash, and how we know that order.

Yoma 34a and Yoma 34b, finishing up the order of various parts of the morning service, and how it relates to the afternoon communal offering, and then on to the preparations for the special Yom Kippur parts of the service.

Yoma 35a and Yoma 35b, the garments of the Kohen Gadol, their value and where they came from, the distractions of poverty, wealth, and temptation from Torah study and service of Gd, and then the beginning of the service with the bull of the Kohen Gadol.

Yoma 36a and Yoma 36b, the Daf for Shavuot, about where in the courtyard of the Temple the Kohen Gadol confessed over his bull, and the formula for the confession.

Yoma 37a and Yoma 37b, the form of vidui, what the Kohen Gadol said over his bull to articulate his sins, and then the lots that were made for choosing which goat stayed as a sacrifice in the Temple, which went to Azazel, and other improvements people made to the Beit HaMikdash.

Yoma 38a and Yoma 38b, on the righteous and evildoers, in the service of the Temple, what happens to them, and how they affect the world.

Yoma 39a and Yoma 39b, how sin hurts us more than in the sin itself,  the lot the Kohen Gadol would draw for the two goats, the signs of Gd’s pleasure in the time of Shimon Ha-Tzadik, and how they went away after his passing.

Yoma 40a and Yoma 40b, trying to figure out whether the drawing of lots to know which goat is which is an indispensable part of the Yom Kippur service. (Spoiler alert: it is.)

Yoma 41a and Yoma 41b, figuring out when a person can define a sacrifice’s purpose (either at purchase or at the time of offering) and how the goats’ lottery works with that, with other proofs, and then the putting of scarlet threads on the two goats to make sure we remember which is which.

Yoma 42a and Yoma 42b, trying to figure out whether the Parah Adumah or the bull of the Kohen Gadol on Yom Kippur must be slaughtered by the kohen performing the service, leading into a fuller parsing of the pieces of the Parah Adumah ceremony.

Yoma 43a and Yoma 43b, figuring out who is eligible for which parts of the Parah Adumah service, based on readings of the verses, and then back to Yom Kippur, the Kohen Gadol slaughtering the bull, beginning the incense service for inside the Holy of Holies.

Yoma 44a and Yoma 44b, figuring out where the kohanim cannot be, at a Biblical and rabbinic level, while incense and/or the blood of sacrifices is offered inside the building of the Beit HaMikdash. Then moving on in the Mishnah, with ways the service is adjusted to accommodate the Kohen Gadol on Yom Kippur.

Yoma 45a and Yoma 45b, figuring out the various pyres of the outer altar, how many different fires there were, and why.

Yoma 46a and Yoma 46b, figuring out what R. Meir’s fourth fire was for, and when it could be used for those leftover parts of animals, and then the question of taking fire off the altar for other purposes, whether it still counted as the original fire for the prohibition of lo tichbeh, do not extinguish it.

Yoma 47a and Yoma 47b, the process of getting the two handsful of incense into the Kodesh Kodashim to be offered, and how priests took kometz, three-fingersful of flour, for flour offerings, how the Kohen Gadol took the two handsful of incense for the Yom Kippur service.

Yoma 48a and Yoma 48b, continuing R. Papa’s questions about aspects of the incense offering, the Kohen Gadol using his two cupped hands to gather the incense, and what parts of the service are indispensable in what ways.

Yoma 49a and Yoma 49b, further questions of what’s required and not for the Kohen Gadol, revolving around what happens if the first Kohen Gadol passes away, what services the second one must do again.

Yoma 50a and Yoma 50b, trying to figure out if the bull of Yom Kippur is an individual, partner, or communal sacrifice, and whether the atonement provided the other priests comes to them directly or as a dividend of the Kohen Gadol’s atonement.

Yoma 51a and Yoma 51b, figuring out what sacrifice might fit the baraita for comparison with temurah, whether a Pesah Sheni is offered by someone ritually impure, and how the atonement of the High Priest could expand to his fellow priests if they cannot be financial owners of the bull. Then, on to the Kohen Gadol’s path to the Holy of Holies.

Yoma 52a and Yoma 52b, figuring out what they did not know about the separation between the first and second rooms of the Beit HaMikdash, and then the entry of the Kohen Gadol to the Holy of Holies, and what was not there in the second Temple.

Yoma 53a and Yoma 53b, the requirement to have the smoke of the incense rise straight up, to include all the necessary ingredients in the incense, to back away from situations of respect, such as a teacher or the Presence of Gd, the prayer of the High Priest on Yom Kippur, and then the sprinkling of the blood in the Holy of Holies, out of the Holy of Holies, and whether the Ark was hidden on Temple grounds or exiled to Bavel.

Yoma 54a and Yoma 54b, where the Aron was hidden/taken, whether ad hayom hazeh means forever, the keruvim and demonstrating Gd’s love for the Jewish people, how the world was created.

Yoma 55a and Yoma 55b, deriving the numbers of sprinklings of blood facing upwards and downwards, both for the bull’s blood and the goat’s blood, as well as why there would be two or one table for blood placement in the Temple, with the question of why there would or would not be a chest for obligatory bird offerings, leading to the issue of bererah for R. Yehudah.

Yoma 56a and Yoma 56b, figuring out R. Yehudah’s view of there being only one table for blood in the Temple, his view of  bererah, later events determining what occurred for halachic reasons, our desire to help the Kohen Gadol not make errors during the service, and how that affects the hazan‘s recitation of the Yom Kippur service on Yom Kippur.

Yoma 57a and Yoma 57b, the relationship between the blood of the bull and of the goat, whether they were sprinkled on the parochet or towards the parochet, what happens if they get mixed together at various stages of the process.

Yoma 58a and Yoma 58b, the mixing of the blood of the bull and goat, whether putting one container into another works, what constitutes an interruption, and then applying the blood to the corners of the golden altar, inside the Beit HaMikdash. Note: Rough Daf today, because WiFi wasn’t working.

Yoma 59a and Yoma 59b, placing the blood on the corners of the altar inside the Beit HaMikdash, and why we would or would not walk around, then on top of the altar, and out to which side of the base of the altar, and then how the blood is used by regular people and why it is not an issue of me’ilah, misappropriation of sanctified items.

Yoma 60a and Yoma 60b, how we know there is no me’ilah if something has had its mitzvah fulfilled, whether the clothing of the Kohen Gadol could be used again after Yom Kippur, and then which parts of the service must be done in the proper order, inside the Mikdash or even outside.

Yoma 61a and Yoma 61b, how the various parts of the Yom Kippur are or are not interconnected, in terms of repeating them if something goes wrong, and other services where that applies as well, including the possibility that if a service goes wrong-such as with completing one’s time as a metzora or a nazir– it will be impossible to rectify.

Yoma 62a and Yoma 62b, finishing up with what to do when we have extra sacrifices, and then the new chapter, about how the goats and other pairs should be similar, and whether or not it is indispensable.

Yoma 63a and Yoma 63b, how to change a Pesah into another kind of sacrifice (and risk being liable for shehutei hutz, slaughtering a sacrifice outside the Temple grounds), and how we know that various laws–shehutei hutz, needing to be eight days old before it is offered and/or named, may not have a physical blemish–apply also to the se’ir ha-mishtaleach, the goat sent out to the desert.

Yoma 64a and Yoma 64b, the debate between Rav and R. Yohanan (and eventually, rabbis in the Mishnah) about which animal to use when there has been a second lottery, so we now have two presumably eligible goats for one of the services.

Yoma 65a and Yoma 65b, figuring out what we do with the extra goat when one has died and we have another, and whether we can use sacrifices from one year for another year, with issues of communal financing of sacrifices.

Yoma 66a and Yoma 66b, finishing up why we would or would not hold over a goat to the next year (or let it graze until it incurred a mum), and then on to the goat to Azazel and the rules for the person taking it there, with R. Eliezer and his refusal to answer questions he had not heard specifically from his teacher.

Yoma 67a and Yoma 67b, further on the procedure of the man taking the goat to the desert, the booths and accompaniment set up for him, how he throws it off the cliff, the importance of performing even those mitzvot we do not understand, and then back to the Kohen Gadol and the rest of the day’s service.

Yoma 68a and Yoma 68b, the burning of the bull and goat, where and how, and at what point the kohanim involved in its service become ritually impure; how they knew when the goat to Azazel had reached the desert, and then a new chapter, starting with the Kohen Gadol reading the Torah.

Yoma 69a and Yoma 69b, the stories of Shimon the Just meeting Alexander the Great and of the Jews’ killing the inclination for idolatry.

Yoma 70a and Yoma 70b, figuring out why the Kohen Gadol cannot roll the Torah or take out two Torahs to read, and then the question of where to place the outer services of the day, the rams he brings for himself and the people, and the Mussaf offerings, whether to join them to the morning tamid, the afternoon tamid, or in the middle part of the day.

Yoma 71a and Yoma 71b, how we know the verses regarding taking the incense out of the Kodesh Kodashim are out of order, and what else is out of order, and how many strands go into each thread in the priests’ garments.

Yoma 72a and Yoma 72b, how many strands went into the threads of various items of the Mikdash, the rule against tearing the garments of the kohen, taking the hoshen off the ephod, or the poles out of the rings of the Aron; the construction of the Aron; the crown of Torah and how to earn it properly.

Yoma 73a and Yoma 73b, the three kinds of priests who have some status as Kohen Gadol, High Priest, the mechanism and method of consulting with the Urim ve-Tumim, and then starting the last chapter of Yoma, about the inuyim of Yom Kippur, the prohibited eating, drinking, etc. of the fast.

Yoma 74a and Yoma 74b, how we know the karet  soul affliction of Yom Kippur is only eating and drinking.

Yoma 75a and Yoma 75b, Gd’s beneficence even when punishing, what the Jews were complaining about when they spoke of dagah they “ate” in Egypt, and the wonders of the man in the desert.

Yoma 76a and Yoma 76b, more examples of how good the man was for the Jewish people, and then figuring out how Hazal chose to have five innuyim, modes of soul-affliction, on Yom Kippur, how we know eating and drinking count as only one, and how they knew to include washing and anointing with oil.

Yoma 77a and Yoma 77b, how Gavriel was kicked out of and readmitted to the inner Court of Heaven, how we know washing, wearing shoes, and marital relations all count as inuyim, and then ways we are allowed to get wet or anoint with oil on Yom Kippur.

Yoma 78a and Yoma 78b, what shoes or similar foot-protective devices we may or may not wear, and why children are included only in the prohibition against shoes.

Yoma 79a and Yoma 79b, figuring out how much a large date is for the full-fledged amount of violating Yom Kippur, with digressions to Sukkot, Pesah, and Grace After Meals to prove how large a large date is, as compared to an olive or an egg.

Yoma 80a and Yoma 80b, the amounts for eating and drinking, whether a court might change the amounts, and how eating is a universal standard, drinking one dependent on the person.

Yoma 81a and Yoma 81b, finding the verse of warning for melachah and for inui, creative labor and fasting, as well as for tosefet, adding on to Yom Kippur and Shabbat and holidays both before and after, and how pepper and ginger do or do not count as food.

Yoma 82a and Yoma 82b–educating a child to be ready to fast, feeding those in mortal danger on Yom Kippur, and the source for the impermissibility of violating avodah zarah, giluy arayot, or shefichut damim (worshipping powers other than Gd, sexual improprieties, or murder) even at the cost of one’s life.

Yoma 83a and Yoma 83b, how we decide someone needs to eat when doctors disagree, figuring out what counts as a lesser violation to push aside when saving lives, and how bulmos is healed and affects people.

Yoma 84a and Yoma 84b, remedies for being bitten by a rabid dog and for scurvy, whether scurvy is considered life threatening enough to treat on Shabbat, the importance of violating Shabbat or Yom Kippur quickly in cases of mortal danger.

Yoma 85a and Yoma 85b, saving people’s lives on Shabbat, both in terms of how much evidence of life we need and the source for it, and then the beginning of the discussion of atonement and what provides what kind of atonement.

Yoma 86a and Yoma 86b, the wonders of repentance, how and what level of atonement it produces, the levels of repentance in terms of the penitent’s motives, whether to leave sin hidden or public, and how the articulation of sin should work.

Yoma 87a and Yoma 87b, ways the repentance process can go wrong, misusing teshuvah or Yom Kippur, failing to appease a fellow Jew who was hurt, being the kind of person who has to be kept away from repentance. Then, the prayer process, where we put the vidui into prayer, what we say, and how often we say it.

Yoma 88a and Yoma 88b, whether ne’ilah is at night and could substitute for Ma’ariv, or is during the day, reasons to go to mikveh on Yom Kippur, whether going to mikveh at the first opportunity is an important value, and the meaning of an unintended seminal emission on Yom Kippur.