Learning Torah For The Zechut of A Brother
LeRefuah Sheleimah and or L’iluy Neshama of a
Friend / Relative
Learning Torah is the greatest single merit — it can heal the sick and even change the laws of nature.
READING ABOUT THE KAPAROT BY THE KOHEN GADOL
The Mishna (43b) describes a number of differences between the way the Ketoret (Incense) was prepared by the kohen gadol on Yom Kippur and the way it was done on a regular day. For example, every day the coals needed for burning the Ketoret would be picked up with a silver Machtah (=shovel) and then transferred to a golden one, while on Yom Kippur a golden Machtah was used to pick up the coals and that same shovel was used to carry the Ketoret into the kodesh Ha'kodashim.
The Gemara on our daf (=page) explains that ordinarily the golden machtah was not used to pick up the coals because the Torah was concerned about the cost of golden shovels and the need to replace them were they used for this work on a regular basis. On Yom Kippur, aside from giving particular honor to the avodah (=service) of the day, allowing the entire process to be done with one Machtah was easier on the Kohen Gadol, who was responsible for the entire Yom Kippur service.
Our Gemara also quotes a baraita that mentions a difference between the daily ketoret and that of Yom Kippur that is not mentioned in the Mishnah. Ben Ha'Segan points out that only the ketoret of the Yom Kippur service had a neoshtik.
The source for the term neoshtik is unclear. Some suggest that its source is Persian, while others identify it as being borrowed from the Latin Nasticiun. According to the vast majority of the commentaries, it is a covering of some sort. The Tosafot Yeshanim say it was a cover for the handle of the machtah. This was necessary on Yom Kippur because the hot coals remained in the shovel for a fairly long time, and this made the handle of the machtah difficult to hold. The explanation presented by the Geonim – which also appears to be the explanation given by the Jerusalem Talmud – is that it was a cover for the shovel itself, whose purpose was to keep the coals burning by protecting them.
Rashi understands the word otherwise and argues that the neoshtik were two rings that were placed on the machtah so that they would make noise as the machtah was carried. The Me’iri suggests that it was a type of flat bottom that was added to the machtah, allowing it to be easily placed on the ground.
SEE THE READING FOR THIS STUDY BELOW
הָא קָתָנֵי: אֶלָּא שֶׁבַּהֵיכָל פּוֹרְשִׁין בֵּין בִּשְׁעַת הַקְטָרָה וּבֵין שֶׁלֹּא בִּשְׁעַת הַקְטָרָה, וּמִבֵּין הָאוּלָם וְלַמִּזְבֵּחַ אֵין פּוֹרְשִׁין אֶלָּא בִּשְׁעַת הַקְטָרָה.
The Gemara explains: This is in fact what the baraita is teaching: It is teaching only that those in the Sanctuary remove themselves both during the burning of the incense and also during the blood presentations, which is not during the burning of the incense; from the area between the Entrance Hall and the altar they do not remove themselves, except during the burning of the incense.
וְהָא אִיכָּא הָא מַעֲלָה, דְּאִילּוּ מֵהֵיכָל פָּרְשִׁי בֵּין בִּקְדוּשָּׁה דִידֵיהּ, בֵּין בִּקְדוּשָּׁה דְּלִפְנַי וְלִפְנִים, וְאִילּוּ מִבֵּין הָאוּלָם וְלַמִּזְבֵּחַ לָא פָּרְשִׁי אֶלָּא בִּקְדוּשָּׁה דְהֵיכָל! אָמַר רָבָא: שֵׁם פְּרִישָׁה אַחַת הִיא.
But there is also this higher standard, that whereas from the Sanctuary they remove themselves both during its own sanctification, i.e., the blood presentations in the Sanctuary, and during the sanctification of the innermost chamber, i.e., the Holy of Holies, but from the area between the Entrance Hall and the altar, they remove themselves only during the sanctification of the Sanctuary. Rava said: Indeed, there are numerous distinctions, but the baraita teaches only one because all the distinctions fit into one category of removal.
And May HaShem grant all of us the Siyata Di Shemaya to Study Torah Lishma, and that our children, all those we positively impact, and all of our good deeds, should continue producing more and more good, and that, after Me’ah Ve Esrim (120 years), it should all be an enormous Zechut for each of us that will last forever.
This is Posted L’Zechut Refuah Sheleimah David Partouch (Refuat Ha Nefesh Ve’Ha Guf), Ben Messody. And to the Iluy Neshama of His Parents
Thank you for reading.
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