The sugya that goes through the various types of conditions of gittin subsequent to eirusin to a second wife on erev Yom Kippur based on our first Mishnah in the mesechta presupposes because of the possuk the Kohen Gadol must be married throughout Yom Kippur itself to davka one wife. Since death, the Gemara tells us, is not shkiach, why not say miksas hayom k'kulo in the unlikely event of his wife's death? That way, as long as she was alive at the beginning of the Yom Tov, he is able, pushing aside aninus, to effect kappora for her when he is makriv the par in the morning and you don't even have to say it was accomplished l'mafraya. Why doesn't the Gemara even entertain this idea as a solution? That way, agav, you could avoid any emotional fallout this second wife would have to undergo in likely becoming a grusha through this almost bizarre mesiras nefesh the circumstances demand.

Zev Kowitz , Spring Valley

Rav bloom, I was thinking about your response and am trying to figure out the parameters of when we apply "miktzas". I think most are familiar from the end of shiva (r"l) allowing haircuts during the Omer, and 10th day of av. Since all of these are rabbinic, i thought that maybe that's what allows miktzas whereas since Yom Kippur is a specific verse and a deoraisa it's different.

But then I thought of the stam vow of the nazir, which is a deoraisa mitzvah, and yet we permit half the last day. Is that because there's an assumption that 29 and a bit is what the stam nazir really means? Is miktzas only for the end of a multi day series?

And a further comment...since the kohen has to be married, and there were multiple avodahs throughout the day it would seem that would stop "miktzas" too. that's different than treating the fast as satisfied after 1 hour Ie he has to be married at the time of the evening avodah, and whether he was at the time of the morning avodah has no bearing on it since it's not just one long avodah (though this seems to differ from the concept of "basis" for muktzah on shabbat where the object gets locked into its status when shabbat starts even if the muktzah item is subsequently moved).

Thank you, Rabbi Bloom. What are the inyan's gedarim and applications? For example, as you know, it is applied by, l'a, shiva. Are you suggesting by d'oraisas not, as your teshuva suggests and by it not being considered by the Gemara altogether the clear implication? And if not, where would be the best address for me to explore this topic further? Thank you

Rav bloom and rav Phillips, but don't we apply the concept of miktzas to the 10th of av (holding mourning practices until midday). How does that square with the calenderic vs non calenderic approach?