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Today's Daf Yomi

May 12, 2021 | 讗壮 讘住讬讜谉 转砖驻状讗

Masechet Yoma is sponsored by Vicky Harari in commemoration of her father's Yahrzeit, Avraham Baruch Hacohen ben Zeev Eliyahu Eckstein z'l, a Holocaust survivor and a feminist before it was fashionable. And in gratitude to Michelle Cohen Farber for revolutionizing women's learning worldwide.

This month's shiurim are sponsored by Josh Sussman in honor of both his wife, Romi鈥檚 50th birthday and son, Zeli. "He will, B鈥橢zrat HaShem, be making his first solo siyum on Masechet Yoma at his Bar Mitzvah in July".

And for a refuah shleima for Pesha Etel bat Sarah.

  • This month's learning聽is sponsored by Leah Goldford in loving memory of聽her grandmothers, Tzipporah bat Yechezkiel, Rivka Yoda Bat聽Dovide Tzvi, Bracha Bayla bat Beryl, her father-in-law, Chaim Gershon ben Tzvi Aryeh, her mother, Devorah Rivkah bat Tuvia Hacohen, her cousins, Avrum Baer ben Mordechai, and Sharon bat Yaakov.

Yoma 31

The learning for the month of Sivan is sponsored by Josh Sussman in honor of both his wife, Romi鈥檚 50th birthday and their son, Zeli. “He will, B鈥橢zrat HaShem, be making his first solo siyum on Masechet Yoma at his Bar Mitzvah in July. Romi and I are so proud to be sharing in our learning of Daf Yomi with Zeli and couldn鈥檛 be prouder of him.”

Today’s daf is sponsored by Lesley Glassberg Nadel and Don Nadel in memory of the yahrzeit of Leslie’s mother Theresa Glassberg (Tova Bat Zvi Hirsch). And by Deborah Aschheim Weiss in honor of her 39th wedding anniversary to Robert Weiss. “Robert, you have enabled me to accomplish so much: 4 amazing children and a rewarding career. Now you have encouraged me to undertake the daf. May we continue to partner and support each other for many more years.”

If only a small part of one鈥檚 body goes into the azara, is there a requirement to go to the mikveh first? Can one stand outside with a really long knife and slaughter an animal inside without going to the mikveh? Since the mikveh was above the Water Gate, one can determine the height of the water level at Ein Eitam from which the water streamed into that mikveh. They spread a sheet of linen over the entrance to the mikveh for privacy. Why linen? The mishna describes the Kohen Gadol first activities on the morning of Yom Kippur 鈥 beginning with the first dipping and changing clothes, sacrificing the Tamid sacrifice, its meal offerings and libations, the Kohen Gadol鈥檚 daily mincha offering, and the daily incense. How did they heat up the water in the mikveh if the Kohen Gadol was elderly or particular about going in cold water? The mishna described only one washing of hands and feet as one washing is on removing his holy garments and the second is for putting on holy garments. At this first stage, he is removing unsanctified clothing. It seems the mishna must not go according to Rabbi Meir as he holds that the two washings are both on getting dressed 鈥 one before and one after. Is there a way to explain the mishna also like Rabbi Meir? Can his approach only be explained in this manner?

讞讜爪抓 讗讜 讗讬谞讜 讞讜爪抓 讗诪专 诇讬讛 讻诇 讚转拽讜谉 专讘谞谉 讻注讬谉 讚讗讜专讬讬转讗 转拽讜谉


do items that are generally considered interpositions that invalidate an immersion interpose in this immersion, or do they not interpose, since the immersion is only ancillary and serves as a reminder? Rav Yosef said to him: All ordinances that the Sages instituted, they instituted parallel to Torah law. Therefore, this immersion by rabbinic law has the same basic parameters as immersion by Torah law. There may be no interposition.


讗诪专 诇讬讛 讗讘讬讬 诇专讘 讬讜住祝 讘讬讗讛 讘诪拽爪转 砖诪讛 讘讬讗讛 讗讜 诇讗 讗诪专 诇讬讛 讘讛讜谞讜转 讬讜讻讬讞讜 砖讛谉 讘讬讗讛 讘诪拽爪转 讜转谞讬讗 诪爪讜专注 讟讜讘诇 讜注讜诪讚 讘砖注专 谞讬拽谞讜专 讗讬讘注讬讗 诇讛讜 诪讛讜 砖讬注砖讛 住讻讬谉 讗专讜讻讛 讜讬砖讞讜讟


Abaye said to Rav Yosef: Is partial entry, when one enters a certain place with only part of his body, considered entry or not? Rav Yosef said to him: The thumbs of the leper will prove this point, as the leper reaching his thumbs into the Temple constitutes partial entry, and it was taught in a baraita: A leper immerses and stands at the Gate of Nicanor, indicating that immersion is required before even partial entry. A dilemma was raised before the Sages: What is the halakha; may an impure person craft a very long knife and slaughter an animal in the Temple courtyard while remaining outside the courtyard? Is it the essence of the service that requires immersion, or is it entry into the courtyard that requires immersion?


转讬讘注讬 诇讘谉 讝讜诪讗 转讬讘注讬 诇专讘谞谉 讚驻诇讬讙讬 注诇讬讛 讚专讘讬 讬讛讜讚讛 转讘注讬 诇讘谉 讝讜诪讗 注讚 讻讗谉 诇讗 诪讞讬讬讘 讘谉 讝讜诪讗 讗诇讗 诇讙讜讗讬 讗讘诇 诇讘专讗讬 诇讗 讗讜 讚讬诇诪讗 讗转讬 诇讗讬诪砖讜讻讬


The Gemara comments: Raise the dilemma according to ben Zoma, who rules stringently with regard to immersion; and raise the dilemma according to the Rabbis who disagree with Rabbi Yehuda and do not obligate all people in this immersion. The Gemara elaborates: Raise the dilemma according to ben Zoma: Does ben Zoma require immersion only for entry inside the courtyard; however, for standing outside the courtyard, no, he does not require immersion? Or perhaps even for one standing outside the courtyard ben Zoma requires immersion, lest he inadvertently come to be drawn inside in the course of his service.


转讬讘注讬 诇专讘谞谉 讚驻诇讬讙讬 注诇讬讛 讚专讘讬 讬讛讜讚讛 注讚 讻讗谉 诇讗 拽讗诪专讬 专讘谞谉 讛转诐 讚诇讗 拽讗 注讘讬讚 注讘讜讚讛 讗讘诇 讛讻讗 讚拽讗 注讘讬讚 注讘讜讚讛 诇讗 讗讜 讚讬诇诪讗 诇讗 砖谞讗 转讬拽讜


Similarly, raise the dilemma according to the Rabbis, who disagree with Rabbi Yehuda: How so? Do the Rabbis say that there is no requirement of immersion only there, where he is not performing any Temple service; however, here, where he is performing service, no, they would require immersion? Or perhaps there is no difference, and they would not require immersion under any circumstances. The Gemara concludes: The dilemma shall stand unresolved.


讞诪砖 讟讘讬诇讜转 讜注砖专讛 拽讬讚讜砖讬谉 讟讜讘诇 转谞讜 专讘谞谉 讞诪砖 讟讘讬诇讜转 讜注砖专讛 拽讬讚讜砖讬谉 讟讜讘诇 讻讛谉 讙讚讜诇 讜诪拽讚砖 讘讜 讘讬讜诐 讜讻讜诇谉 讘拽讜讚砖 讘讘讬转 讛驻专讜讛 讞讜抓 诪专讗砖讜谞讛 砖讛讬转讛 讘讞讜诇 注诇 讙讘讬 砖注专 讛诪讬诐 讜讘爪讚 诇砖讻转讜 讛讬转讛 讗诪专 讗讘讬讬 砖诪注 诪讬谞讬讛 注讬谉 注讬讟诐 讙讘讜讛 诪拽专拽注 注讝专讛 注砖专讬诐 讜砖诇砖 讗诪讜转


搂 It was taught in the mishna: Five immersions and ten sanctifications the High Priest immerses and sanctifies his hands and feet, respectively. The Sages taught in a baraita: Five immersions and ten sanctifications the High Priest immerses and sanctifies his hands and feet, respectively, on the day of Yom Kippur. And all of these immersions and sanctifications take place in the sacred area, the Temple courtyard, in the Hall of Parva, except for this first immersion, which was in the non-sacred area on the roof of Gate of the Water, and that gate was alongside his chamber. Abaye said: Conclude from that which was taught in this baraita that Ein Eitam, the spring from which water was supplied to the Temple, was twenty-three cubits higher than the ground of the Temple courtyard.


讚转谞谉 讻诇 讛驻转讞讬诐 砖讛讬讜 砖诐 讙讜讘讛谉 注砖专讬诐 讗诪讛 讜专讞讘谉 注砖专 讗诪讜转 讞讜抓 诪砖诇 讗讜诇诐 讜转谞讬讗 讜专讞抓 讘砖专讜 讘诪讬诐 讘诪讬 诪拽讜讛 讻诇 讘砖专讜 诪讬诐 砖讻诇 讙讜驻讜 注讜诇讛 讘讛谉 讜讻诪讛 讛谉 讗诪讛 注诇 讗诪讛 讘专讜诐 砖诇砖 讗诪讜转 讜砖讬注专讜 讞讻诪讬诐 诪讬 诪拽讜讛 讗专讘注讬诐 住讗讛


As we learned in a mishna: All the entrances that were there in the Temple, their height is twenty cubits and their width is ten cubits, except for the entrance to the Entrance Hall of the Sanctuary, which was twice that, i.e., forty cubits high and twenty cubits wide. And it was taught in a baraita that it is stated: 鈥淎nd he shall wash his flesh in water鈥 (Leviticus 15:13), and it is stated in another verse: 鈥淎nd he shall wash all of his flesh in water鈥(Leviticus 15:16). This refers to water known as the waters of a ritual bath. The verse adds the emphasis: All of his flesh, to say that immersion must be in water that one鈥檚 entire body enters at the same time. And how much water is it? It is one cubit length by one cubit width by a height of three cubits. That is sufficient water to cover a person鈥檚 height. And the Sages calculated that the volume of the waters of a ritual bath that fit into that space is forty se鈥檃.


讜讛讗 讗讬讻讗 讗诪讛 转拽专讛 讜讗诪讛 诪注讝讬讘讛 砖注专讬诐 讚讘讬转 讛诪拽讚砖 讻讬讜谉 讚砖讬砖讗 谞讬谞讛讜 讘诪砖讛讜 注讘讚讬 诇讛讜 讜讛讗 讗讬讻讗 讛讗讬讱 诪砖讛讜 讻讬讜谉 讚诇讗 讛讜讗讬 讗诪转讗 诇讗 讞砖讬讘 诇讛


As the gate is twenty cubits high, and the immersion chamber above it is at least three additional cubits high, the water was twenty-three cubits above the ground of the courtyard. The Gemara asks: How could it be only twenty-three cubits higher? Isn鈥檛 there the cubit of the thickness of the ceiling over the gate and the cubit of the thickness of the plaster sealing of the ritual bath floor for a total of at least twenty-five cubits? The Gemara answers: With regard to the Temple gates, since they were constructed of marble, they constructed them with minimal thickness. Neither the thickness of the ceiling nor the thickness of the plaster was a cubit. The Gemara asks: But isn鈥檛 there that minimal thickness of the ceiling and the plaster that would nevertheless total more than twenty-three cubits? The Gemara answers: Indeed; however, since the ceiling was not a whole cubit he does not consider it in his calculation.


驻专住讜 住讚讬谉 砖诇 讘讜抓 讜讻讜壮 诪讗讬 砖谞讗 砖诇 讘讜抓 讻讚讗诪专 专讘 讻讛谞讗 讻讚讬 砖讬讻讬专 砖注讘讜讚转 讛讬讜诐 讘讘讙讚讬 讘讜抓 讛讻讗 谞诪讬 砖讬讻讬专 砖注讘讜讚转 讛讬讜诐 讘讘讙讚讬 讘讜抓


搂 We learned in the mishna: They spread a sheet of fine linen between the High Priest and the people in the interest of modesty. The Gemara asks: What is different that they specifically used a sheet of fine linen? The Gemara answers: It is as Rav Kahana said with regard to a related issue: So that he will be aware that the service of the day of Yom Kippur is performed in fine linen garments. Here, too, a linen sheet was used so that he will be aware that the service of the day of Yom Kippur is performed in fine linen garments.


诪转谞讬壮 驻砖讟 讬专讚 讜讟讘诇 注诇讛 讜谞住转驻讙 讛讘讬讗讜 诇讜 讘讙讚讬 讝讛讘 讜诇讘砖 讜拽讬讚砖 讬讚讬讜 讜专讙诇讬讜 讛讘讬讗讜 诇讜 讗转 讛转诪讬讚 拽专爪讜 讜诪讬专拽 讗讞专 砖讞讬讟讛 注诇 讬讚讜 拽讘诇 讗转 讛讚诐 讜讝专拽讜


MISHNA: The High Priest removed the white garments that he was wearing, descended to the ritual bath, and immersed. He ascended and dried himself with a towel. Then they brought him the golden garments of the High Priest, and he dressed in the garments, and he sanctified his hands and his feet. They brought him the sheep for the daily morning offering, which he slaughtered by cutting most of the way through the gullet and the windpipe. And a different priest completed the slaughter on his behalf so that the High Priest could receive the blood in a vessel and proceed with the order of the Yom Kippur service. As soon as the slaughter was completed, the High Priest received the blood in a vessel and sprinkled it on the altar.


谞讻谞住 诇讛拽讟讬专 拽讟讜专转 砖诇 砖讞专 讜诇讛讬讟讬讘 讗转 讛谞专讜转 讜诇讛拽专讬讘 讗转 讛专讗砖 讜讗转 讛讗讘专讬诐 讜讛讞讘讬转讬谉 讜讗转 讛讬讬谉 拽讟讜专转 砖诇 砖讞专 讛讬转讛 拽专讬讘讛 讘讬谉 讚诐 诇讗讘专讬诐 砖诇 讘讬谉 讛注专讘讬诐 讘讬谉 讗讬讘专讬诐 诇谞住讻讬诐


He entered the Sanctuary to burn the morning incense and to remove the ashes from the lamps of the candelabrum; and he left the Sanctuary and returned to the courtyard to sacrifice the head and the limbs of the sheep sacrificed for the daily offering and the High Priest鈥檚 daily griddle-cake offering, and the wine libation of the daily offering. The Mishna comments: The morning incense was burned between the receiving and sprinkling of the blood and the burning of the limbs; and the afternoon incense was burned between the taking of the limbs up to the altar and the pouring of the libations that accompanied the offering.


讗诐 讛讬讛 讻讛谉 讙讚讜诇 讝拽谉 讗讜 讗讬住讟谞讬住 诪讞诪讬谉 诇讜 讞诪讬谉 讜诪讟讬诇讬谉 诇转讜讱 讛爪讜谞谉 讻讚讬 砖转驻讬讙 爪讬谞转谉


With regard to the immersion, if the High Priest was old and found it difficult to immerse in cold water, or if he was delicate [istenis], they would heat hot water for him on Yom Kippur eve and place it into the cold water of the ritual bath in order to temper its chill so the High Priest could immerse without discomfort.


讙诪壮 讗诪专讜讛 专讘谞谉 拽诪讬讛 讚专讘 驻驻讗 讛讗 讚诇讗 讻专讘讬 诪讗讬专 讚讗讬 专讘讬 诪讗讬专 讻讬讜谉 讚讗诪专 转专讬 拽讬讚讜砖讬 讗诇讘讬砖讛 注讘讬讚 诇讛讜 讛讻讗 谞诪讬 诇讬注讘讬讚 转专讬 拽讬讚讜砖讬 讗诇讘讬砖讛


GEMARA: The Sages said this matter before Rav Pappa: This mishna is not in accordance with the opinion of Rabbi Meir, as, if it were in accordance with the opinion of Rabbi Meir, since he said: The High Priest performs two sanctifications of his hands and his feet upon each change of garments, once before donning the garments and once after donning them, here too, in the mishna, let him perform two sanctifications upon the change of garments. However, the description in the mishna indicates that he removes his garments and does not sanctify his hands and feet.


讗诪专 诇讛讜 专讘 驻驻讗 讘讬谉 诇专讘谞谉 讘讬谉 诇专讘讬 诪讗讬专 讞讚 讗驻砖讬讟讛 讚讘讙讚讬 拽讜讚砖 讜讞讚 讗诇讘讬砖讛 讜讛讻讗 讘讛讗 拽讗 诪讬驻诇讙讬 讜驻砖讟 讜专讞抓 (讜专讞抓) 讜诇讘砖 专讘讬 诪讗讬专 住讘专 诪拽讬砖 驻砖讬讟讛 诇诇讘讬砖讛 诪讛 诇讘讬砖讛 诇讜讘砖 讜讗讞专 讻讱 诪拽讚砖 讗祝 驻砖讬讟讛 驻讜砖讟 讜讗讞专 讻讱 诪拽讚砖


Rav Pappa said to them: Both according to the opinion of the Rabbis and according to the opinion of Rabbi Meir, there is one sanctification upon removal of sacred garments, and one sanctification upon donning other sacred garments. And here, it is with regard to this issue that they disagree. It is written: 鈥淎nd he shall remove the linen garments that he put on when he entered the Sanctuary and leave them there. And he shall wash his flesh in water in a sacred place and he shall put on his garments鈥 (Leviticus 16:23鈥24). Rabbi Meir holds: The Torah juxtaposes removal of garments to donning of garments for the following reason: Just as when donning the garments, he dons the garments and afterward sanctifies his hands and feet, so too, with regard to removal of the garments, he removes the garments and afterward sanctifies his hands and feet.


讜专讘谞谉 住讘专讬 诪拽讬砖 驻砖讬讟讛 诇诇讘讬砖讛 诪讛 诇讘讬砖讛 讻砖讛讜讗 诇讘讜砖 诪拽讚砖 讗祝 驻砖讬讟讛 讻砖讛讜讗 诇讘讜砖 诪拽讚砖


And the Rabbis hold that the Torah juxtaposes removal of garments to donning of garments for the following reason: Just as when donning the garments, when he is dressed, he sanctifies his hands and feet; so too, for removal of the garments, he sanctifies his hands and feet when he is dressed. Therefore, when he completes the service he sanctifies his hands and feet and only then removes the garments. However, the first time that the High Priest dons the priestly vestments on Yom Kippur he certainly does not require two sanctifications, since at that point he does not remove any other garments.


讗诪专讜 诇讬讛 专讘谞谉 诇专讘 驻驻讗 讜诪讬 诪爪讬转 讗诪专转 讛讻讬 讜讛转谞讬讗 驻专住讜 住讚讬谉 砖诇 讘讜抓 讘讬谞讜 诇讘讬谉 讛注诐 驻砖讟 讜讬专讚 讜讟讘诇 注诇讛 讜谞住转驻讙 讛讘讬讗讜 诇讜 讘讙讚讬 讝讛讘 讜诇讘砖 讜拽讬讚砖 讬讚讬讜 讜专讙诇讬讜 专讘讬 诪讗讬专 讗讜诪专 驻砖讟 讜拽讬讚砖 讬讚讬讜 讜专讙诇讬讜 讜讬专讚 讜讟讘诇 注诇讛 讜谞住转驻讙 讛讘讬讗讜 诇讜 讘讙讚讬 讝讛讘 讜诇讘砖 讜拽讬讚砖 讬讚讬讜 讜专讙诇讬讜 讗诪专 诇讛讜 讗讬 转谞讬讗 转谞讬讗


The Sages said to Rav Pappa: And how can you say that according to Rabbi Meir the first time that the High Priest dons the garments he does not require two sanctifications? Wasn鈥檛 it taught in a baraita as follows? They spread a sheet of fine linen between him and the people, and he removed his garments and descended and immersed, and he ascended and dried himself. They brought him golden garments, and he donned them, and he sanctified his hands and his feet. Rabbi Meir says: He removed his garments and sanctified his hands and his feet and descended and immersed. He ascended and dried himself. They brought him golden garments and he donned them and sanctified his hands and his feet. Apparently, Rabbi Meir maintains that there is a special sanctification prior to donning the garments. He said to them: If it was taught, it was taught. I will retract my opinion, which was based on logical analysis, in favor of an explicit baraita that contradicts that opinion.


讘砖诇诪讗 诇专讘讬 诪讗讬专 讛讬讬谞讜 讚诪砖讻讞转 诇讛


The Gemara asks: Granted, according to the approach of Rabbi Meir, that is how you find that possibility of

Masechet Yoma is sponsored by Vicky Harari in commemoration of her father's Yahrzeit, Avraham Baruch Hacohen ben Zeev Eliyahu Eckstein z'l, a Holocaust survivor and a feminist before it was fashionable. And in gratitude to Michelle Cohen Farber for revolutionizing women's learning worldwide.

This month's shiurim are sponsored by Josh Sussman in honor of both his wife, Romi鈥檚 50th birthday and son, Zeli. "He will, B鈥橢zrat HaShem, be making his first solo siyum on Masechet Yoma at his Bar Mitzvah in July".

And for a refuah shleima for Pesha Etel bat Sarah.

  • This month's learning聽is sponsored by Leah Goldford in loving memory of聽her grandmothers, Tzipporah bat Yechezkiel, Rivka Yoda Bat聽Dovide Tzvi, Bracha Bayla bat Beryl, her father-in-law, Chaim Gershon ben Tzvi Aryeh, her mother, Devorah Rivkah bat Tuvia Hacohen, her cousins, Avrum Baer ben Mordechai, and Sharon bat Yaakov.

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Yoma 31: Warming the Cold, Cold Water

Why does the Gemara take so much time and space for the 5 immersions and 10 sanctifications of hand and...

Yoma 31

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Yoma 31

讞讜爪抓 讗讜 讗讬谞讜 讞讜爪抓 讗诪专 诇讬讛 讻诇 讚转拽讜谉 专讘谞谉 讻注讬谉 讚讗讜专讬讬转讗 转拽讜谉


do items that are generally considered interpositions that invalidate an immersion interpose in this immersion, or do they not interpose, since the immersion is only ancillary and serves as a reminder? Rav Yosef said to him: All ordinances that the Sages instituted, they instituted parallel to Torah law. Therefore, this immersion by rabbinic law has the same basic parameters as immersion by Torah law. There may be no interposition.


讗诪专 诇讬讛 讗讘讬讬 诇专讘 讬讜住祝 讘讬讗讛 讘诪拽爪转 砖诪讛 讘讬讗讛 讗讜 诇讗 讗诪专 诇讬讛 讘讛讜谞讜转 讬讜讻讬讞讜 砖讛谉 讘讬讗讛 讘诪拽爪转 讜转谞讬讗 诪爪讜专注 讟讜讘诇 讜注讜诪讚 讘砖注专 谞讬拽谞讜专 讗讬讘注讬讗 诇讛讜 诪讛讜 砖讬注砖讛 住讻讬谉 讗专讜讻讛 讜讬砖讞讜讟


Abaye said to Rav Yosef: Is partial entry, when one enters a certain place with only part of his body, considered entry or not? Rav Yosef said to him: The thumbs of the leper will prove this point, as the leper reaching his thumbs into the Temple constitutes partial entry, and it was taught in a baraita: A leper immerses and stands at the Gate of Nicanor, indicating that immersion is required before even partial entry. A dilemma was raised before the Sages: What is the halakha; may an impure person craft a very long knife and slaughter an animal in the Temple courtyard while remaining outside the courtyard? Is it the essence of the service that requires immersion, or is it entry into the courtyard that requires immersion?


转讬讘注讬 诇讘谉 讝讜诪讗 转讬讘注讬 诇专讘谞谉 讚驻诇讬讙讬 注诇讬讛 讚专讘讬 讬讛讜讚讛 转讘注讬 诇讘谉 讝讜诪讗 注讚 讻讗谉 诇讗 诪讞讬讬讘 讘谉 讝讜诪讗 讗诇讗 诇讙讜讗讬 讗讘诇 诇讘专讗讬 诇讗 讗讜 讚讬诇诪讗 讗转讬 诇讗讬诪砖讜讻讬


The Gemara comments: Raise the dilemma according to ben Zoma, who rules stringently with regard to immersion; and raise the dilemma according to the Rabbis who disagree with Rabbi Yehuda and do not obligate all people in this immersion. The Gemara elaborates: Raise the dilemma according to ben Zoma: Does ben Zoma require immersion only for entry inside the courtyard; however, for standing outside the courtyard, no, he does not require immersion? Or perhaps even for one standing outside the courtyard ben Zoma requires immersion, lest he inadvertently come to be drawn inside in the course of his service.


转讬讘注讬 诇专讘谞谉 讚驻诇讬讙讬 注诇讬讛 讚专讘讬 讬讛讜讚讛 注讚 讻讗谉 诇讗 拽讗诪专讬 专讘谞谉 讛转诐 讚诇讗 拽讗 注讘讬讚 注讘讜讚讛 讗讘诇 讛讻讗 讚拽讗 注讘讬讚 注讘讜讚讛 诇讗 讗讜 讚讬诇诪讗 诇讗 砖谞讗 转讬拽讜


Similarly, raise the dilemma according to the Rabbis, who disagree with Rabbi Yehuda: How so? Do the Rabbis say that there is no requirement of immersion only there, where he is not performing any Temple service; however, here, where he is performing service, no, they would require immersion? Or perhaps there is no difference, and they would not require immersion under any circumstances. The Gemara concludes: The dilemma shall stand unresolved.


讞诪砖 讟讘讬诇讜转 讜注砖专讛 拽讬讚讜砖讬谉 讟讜讘诇 转谞讜 专讘谞谉 讞诪砖 讟讘讬诇讜转 讜注砖专讛 拽讬讚讜砖讬谉 讟讜讘诇 讻讛谉 讙讚讜诇 讜诪拽讚砖 讘讜 讘讬讜诐 讜讻讜诇谉 讘拽讜讚砖 讘讘讬转 讛驻专讜讛 讞讜抓 诪专讗砖讜谞讛 砖讛讬转讛 讘讞讜诇 注诇 讙讘讬 砖注专 讛诪讬诐 讜讘爪讚 诇砖讻转讜 讛讬转讛 讗诪专 讗讘讬讬 砖诪注 诪讬谞讬讛 注讬谉 注讬讟诐 讙讘讜讛 诪拽专拽注 注讝专讛 注砖专讬诐 讜砖诇砖 讗诪讜转


搂 It was taught in the mishna: Five immersions and ten sanctifications the High Priest immerses and sanctifies his hands and feet, respectively. The Sages taught in a baraita: Five immersions and ten sanctifications the High Priest immerses and sanctifies his hands and feet, respectively, on the day of Yom Kippur. And all of these immersions and sanctifications take place in the sacred area, the Temple courtyard, in the Hall of Parva, except for this first immersion, which was in the non-sacred area on the roof of Gate of the Water, and that gate was alongside his chamber. Abaye said: Conclude from that which was taught in this baraita that Ein Eitam, the spring from which water was supplied to the Temple, was twenty-three cubits higher than the ground of the Temple courtyard.


讚转谞谉 讻诇 讛驻转讞讬诐 砖讛讬讜 砖诐 讙讜讘讛谉 注砖专讬诐 讗诪讛 讜专讞讘谉 注砖专 讗诪讜转 讞讜抓 诪砖诇 讗讜诇诐 讜转谞讬讗 讜专讞抓 讘砖专讜 讘诪讬诐 讘诪讬 诪拽讜讛 讻诇 讘砖专讜 诪讬诐 砖讻诇 讙讜驻讜 注讜诇讛 讘讛谉 讜讻诪讛 讛谉 讗诪讛 注诇 讗诪讛 讘专讜诐 砖诇砖 讗诪讜转 讜砖讬注专讜 讞讻诪讬诐 诪讬 诪拽讜讛 讗专讘注讬诐 住讗讛


As we learned in a mishna: All the entrances that were there in the Temple, their height is twenty cubits and their width is ten cubits, except for the entrance to the Entrance Hall of the Sanctuary, which was twice that, i.e., forty cubits high and twenty cubits wide. And it was taught in a baraita that it is stated: 鈥淎nd he shall wash his flesh in water鈥 (Leviticus 15:13), and it is stated in another verse: 鈥淎nd he shall wash all of his flesh in water鈥(Leviticus 15:16). This refers to water known as the waters of a ritual bath. The verse adds the emphasis: All of his flesh, to say that immersion must be in water that one鈥檚 entire body enters at the same time. And how much water is it? It is one cubit length by one cubit width by a height of three cubits. That is sufficient water to cover a person鈥檚 height. And the Sages calculated that the volume of the waters of a ritual bath that fit into that space is forty se鈥檃.


讜讛讗 讗讬讻讗 讗诪讛 转拽专讛 讜讗诪讛 诪注讝讬讘讛 砖注专讬诐 讚讘讬转 讛诪拽讚砖 讻讬讜谉 讚砖讬砖讗 谞讬谞讛讜 讘诪砖讛讜 注讘讚讬 诇讛讜 讜讛讗 讗讬讻讗 讛讗讬讱 诪砖讛讜 讻讬讜谉 讚诇讗 讛讜讗讬 讗诪转讗 诇讗 讞砖讬讘 诇讛


As the gate is twenty cubits high, and the immersion chamber above it is at least three additional cubits high, the water was twenty-three cubits above the ground of the courtyard. The Gemara asks: How could it be only twenty-three cubits higher? Isn鈥檛 there the cubit of the thickness of the ceiling over the gate and the cubit of the thickness of the plaster sealing of the ritual bath floor for a total of at least twenty-five cubits? The Gemara answers: With regard to the Temple gates, since they were constructed of marble, they constructed them with minimal thickness. Neither the thickness of the ceiling nor the thickness of the plaster was a cubit. The Gemara asks: But isn鈥檛 there that minimal thickness of the ceiling and the plaster that would nevertheless total more than twenty-three cubits? The Gemara answers: Indeed; however, since the ceiling was not a whole cubit he does not consider it in his calculation.


驻专住讜 住讚讬谉 砖诇 讘讜抓 讜讻讜壮 诪讗讬 砖谞讗 砖诇 讘讜抓 讻讚讗诪专 专讘 讻讛谞讗 讻讚讬 砖讬讻讬专 砖注讘讜讚转 讛讬讜诐 讘讘讙讚讬 讘讜抓 讛讻讗 谞诪讬 砖讬讻讬专 砖注讘讜讚转 讛讬讜诐 讘讘讙讚讬 讘讜抓


搂 We learned in the mishna: They spread a sheet of fine linen between the High Priest and the people in the interest of modesty. The Gemara asks: What is different that they specifically used a sheet of fine linen? The Gemara answers: It is as Rav Kahana said with regard to a related issue: So that he will be aware that the service of the day of Yom Kippur is performed in fine linen garments. Here, too, a linen sheet was used so that he will be aware that the service of the day of Yom Kippur is performed in fine linen garments.


诪转谞讬壮 驻砖讟 讬专讚 讜讟讘诇 注诇讛 讜谞住转驻讙 讛讘讬讗讜 诇讜 讘讙讚讬 讝讛讘 讜诇讘砖 讜拽讬讚砖 讬讚讬讜 讜专讙诇讬讜 讛讘讬讗讜 诇讜 讗转 讛转诪讬讚 拽专爪讜 讜诪讬专拽 讗讞专 砖讞讬讟讛 注诇 讬讚讜 拽讘诇 讗转 讛讚诐 讜讝专拽讜


MISHNA: The High Priest removed the white garments that he was wearing, descended to the ritual bath, and immersed. He ascended and dried himself with a towel. Then they brought him the golden garments of the High Priest, and he dressed in the garments, and he sanctified his hands and his feet. They brought him the sheep for the daily morning offering, which he slaughtered by cutting most of the way through the gullet and the windpipe. And a different priest completed the slaughter on his behalf so that the High Priest could receive the blood in a vessel and proceed with the order of the Yom Kippur service. As soon as the slaughter was completed, the High Priest received the blood in a vessel and sprinkled it on the altar.


谞讻谞住 诇讛拽讟讬专 拽讟讜专转 砖诇 砖讞专 讜诇讛讬讟讬讘 讗转 讛谞专讜转 讜诇讛拽专讬讘 讗转 讛专讗砖 讜讗转 讛讗讘专讬诐 讜讛讞讘讬转讬谉 讜讗转 讛讬讬谉 拽讟讜专转 砖诇 砖讞专 讛讬转讛 拽专讬讘讛 讘讬谉 讚诐 诇讗讘专讬诐 砖诇 讘讬谉 讛注专讘讬诐 讘讬谉 讗讬讘专讬诐 诇谞住讻讬诐


He entered the Sanctuary to burn the morning incense and to remove the ashes from the lamps of the candelabrum; and he left the Sanctuary and returned to the courtyard to sacrifice the head and the limbs of the sheep sacrificed for the daily offering and the High Priest鈥檚 daily griddle-cake offering, and the wine libation of the daily offering. The Mishna comments: The morning incense was burned between the receiving and sprinkling of the blood and the burning of the limbs; and the afternoon incense was burned between the taking of the limbs up to the altar and the pouring of the libations that accompanied the offering.


讗诐 讛讬讛 讻讛谉 讙讚讜诇 讝拽谉 讗讜 讗讬住讟谞讬住 诪讞诪讬谉 诇讜 讞诪讬谉 讜诪讟讬诇讬谉 诇转讜讱 讛爪讜谞谉 讻讚讬 砖转驻讬讙 爪讬谞转谉


With regard to the immersion, if the High Priest was old and found it difficult to immerse in cold water, or if he was delicate [istenis], they would heat hot water for him on Yom Kippur eve and place it into the cold water of the ritual bath in order to temper its chill so the High Priest could immerse without discomfort.


讙诪壮 讗诪专讜讛 专讘谞谉 拽诪讬讛 讚专讘 驻驻讗 讛讗 讚诇讗 讻专讘讬 诪讗讬专 讚讗讬 专讘讬 诪讗讬专 讻讬讜谉 讚讗诪专 转专讬 拽讬讚讜砖讬 讗诇讘讬砖讛 注讘讬讚 诇讛讜 讛讻讗 谞诪讬 诇讬注讘讬讚 转专讬 拽讬讚讜砖讬 讗诇讘讬砖讛


GEMARA: The Sages said this matter before Rav Pappa: This mishna is not in accordance with the opinion of Rabbi Meir, as, if it were in accordance with the opinion of Rabbi Meir, since he said: The High Priest performs two sanctifications of his hands and his feet upon each change of garments, once before donning the garments and once after donning them, here too, in the mishna, let him perform two sanctifications upon the change of garments. However, the description in the mishna indicates that he removes his garments and does not sanctify his hands and feet.


讗诪专 诇讛讜 专讘 驻驻讗 讘讬谉 诇专讘谞谉 讘讬谉 诇专讘讬 诪讗讬专 讞讚 讗驻砖讬讟讛 讚讘讙讚讬 拽讜讚砖 讜讞讚 讗诇讘讬砖讛 讜讛讻讗 讘讛讗 拽讗 诪讬驻诇讙讬 讜驻砖讟 讜专讞抓 (讜专讞抓) 讜诇讘砖 专讘讬 诪讗讬专 住讘专 诪拽讬砖 驻砖讬讟讛 诇诇讘讬砖讛 诪讛 诇讘讬砖讛 诇讜讘砖 讜讗讞专 讻讱 诪拽讚砖 讗祝 驻砖讬讟讛 驻讜砖讟 讜讗讞专 讻讱 诪拽讚砖


Rav Pappa said to them: Both according to the opinion of the Rabbis and according to the opinion of Rabbi Meir, there is one sanctification upon removal of sacred garments, and one sanctification upon donning other sacred garments. And here, it is with regard to this issue that they disagree. It is written: 鈥淎nd he shall remove the linen garments that he put on when he entered the Sanctuary and leave them there. And he shall wash his flesh in water in a sacred place and he shall put on his garments鈥 (Leviticus 16:23鈥24). Rabbi Meir holds: The Torah juxtaposes removal of garments to donning of garments for the following reason: Just as when donning the garments, he dons the garments and afterward sanctifies his hands and feet, so too, with regard to removal of the garments, he removes the garments and afterward sanctifies his hands and feet.


讜专讘谞谉 住讘专讬 诪拽讬砖 驻砖讬讟讛 诇诇讘讬砖讛 诪讛 诇讘讬砖讛 讻砖讛讜讗 诇讘讜砖 诪拽讚砖 讗祝 驻砖讬讟讛 讻砖讛讜讗 诇讘讜砖 诪拽讚砖


And the Rabbis hold that the Torah juxtaposes removal of garments to donning of garments for the following reason: Just as when donning the garments, when he is dressed, he sanctifies his hands and feet; so too, for removal of the garments, he sanctifies his hands and feet when he is dressed. Therefore, when he completes the service he sanctifies his hands and feet and only then removes the garments. However, the first time that the High Priest dons the priestly vestments on Yom Kippur he certainly does not require two sanctifications, since at that point he does not remove any other garments.


讗诪专讜 诇讬讛 专讘谞谉 诇专讘 驻驻讗 讜诪讬 诪爪讬转 讗诪专转 讛讻讬 讜讛转谞讬讗 驻专住讜 住讚讬谉 砖诇 讘讜抓 讘讬谞讜 诇讘讬谉 讛注诐 驻砖讟 讜讬专讚 讜讟讘诇 注诇讛 讜谞住转驻讙 讛讘讬讗讜 诇讜 讘讙讚讬 讝讛讘 讜诇讘砖 讜拽讬讚砖 讬讚讬讜 讜专讙诇讬讜 专讘讬 诪讗讬专 讗讜诪专 驻砖讟 讜拽讬讚砖 讬讚讬讜 讜专讙诇讬讜 讜讬专讚 讜讟讘诇 注诇讛 讜谞住转驻讙 讛讘讬讗讜 诇讜 讘讙讚讬 讝讛讘 讜诇讘砖 讜拽讬讚砖 讬讚讬讜 讜专讙诇讬讜 讗诪专 诇讛讜 讗讬 转谞讬讗 转谞讬讗


The Sages said to Rav Pappa: And how can you say that according to Rabbi Meir the first time that the High Priest dons the garments he does not require two sanctifications? Wasn鈥檛 it taught in a baraita as follows? They spread a sheet of fine linen between him and the people, and he removed his garments and descended and immersed, and he ascended and dried himself. They brought him golden garments, and he donned them, and he sanctified his hands and his feet. Rabbi Meir says: He removed his garments and sanctified his hands and his feet and descended and immersed. He ascended and dried himself. They brought him golden garments and he donned them and sanctified his hands and his feet. Apparently, Rabbi Meir maintains that there is a special sanctification prior to donning the garments. He said to them: If it was taught, it was taught. I will retract my opinion, which was based on logical analysis, in favor of an explicit baraita that contradicts that opinion.


讘砖诇诪讗 诇专讘讬 诪讗讬专 讛讬讬谞讜 讚诪砖讻讞转 诇讛


The Gemara asks: Granted, according to the approach of Rabbi Meir, that is how you find that possibility of

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