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Today’s Daf – Menachot 51 / Mar. 3rd, 2026 / י״ד באדר תשפ״ו

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Yoma 32

05.13.2021 | ב׳ בסיון תשפ״א

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05.12.2021 | א׳ בסיון תשפ״א

This week’s learning is sponsored for the merit and safety of Haymanut (Emuna) Kasau, who was 9 years old when she disappeared from her home in Tzfat two years ago, on the 16th of Adar, 5784 (February 25, 2024), and whose whereabouts remain unknown.

This week’s learning is dedicated of the safety of our nation, the soldiers and citizens of Israel, and for the liberation of the Iranian people. May we soon see the realization of “ליהודים היתה אורה ושמחה וששון ויקר”.

This week’s learning is sponsored for the merit and safety of Haymanut (Emuna) Kasau, who was 9 years old when she disappeared from her home in Tzfat two years ago, on the 16th of Adar, 5784 (February 25, 2024), and whose whereabouts remain unknown.

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05.12.2021 | א׳ בסיון תשפ״א

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Today’s daf is sponsored by Lesley Glassberg Nadel and Don Nadel in memory of Don’s mother, Rhoda Nadel, Zisa Risa bat Aliya haCohen.

According to the rabbis who disagree with Rabbi Meir and hold that each washing of hands and feet relates to removing the clothes and putting them on, how can there be ten washings of the hand if on the first time he goes to the mikveh, there is only one washing of the hands? Braitot are brought to explain why the Kohen Gadol needs to dip five times. Why does he wear the white linen clothes twice? There is something out of order in the Torah in that section of Vayikra 16 regarding entering into Ohel Moed – for what purpose does he go in again and when? From where do we derive that he needs to go to the mikveh each time he changes clothing? From where do we derive the obligation to wash his hands and feet ten times? Different approaches are brought. What is the exact order of washing hands and feet as related to undressing and dressing. Several different approaches are brought. What part of the slaughtering does the Kohen Gadol do before passing it on to another Kohen to finish it up so that he can collect the blood? What can we learn from here about the criteria for slaughtering?

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This week’s learning is sponsored for the merit and safety of Haymanut (Emuna) Kasau, who was 9 years old when she disappeared from her home in Tzfat two years ago, on the 16th of Adar, 5784 (February 25, 2024), and whose whereabouts remain unknown.

This week’s learning is dedicated of the safety of our nation, the soldiers and citizens of Israel, and for the liberation of the Iranian people. May we soon see the realization of “ליהודים היתה אורה ושמחה וששון ויקר”.

This week’s learning is sponsored for the merit and safety of Haymanut (Emuna) Kasau, who was 9 years old when she disappeared from her home in Tzfat two years ago, on the 16th of Adar, 5784 (February 25, 2024), and whose whereabouts remain unknown.

Yoma 32

עֲשָׂרָה קִידּוּשִׁין. אֶלָּא לְרַבָּנַן, תִּשְׁעָה הֲווֹ! אָמְרִי לָךְ רַבָּנַן: קִידּוּשָׁא בָּתְרָא, כִּי פָּשֵׁיט בִּגְדֵי קֹדֶשׁ וְלָבֵישׁ בִּגְדֵי חוֹל, עָבֵיד לֵיהּ הָתָם.

ten sanctifications, as according to his opinion each of the five immersions is accompanied by two sanctifications. However, according to the opinion of the Rabbis who do not require sanctification before donning the garments for the first time, only nine sanctifications are performed. The Gemara answers that The Rabbis could have said to you: With regard to the final sanctification, when he removes the sacred garments and dons non-sacred garments, he performs it there. According to the Rabbis’ opinion, he sanctifies his hands and his feet when he removes the sacred garments. Rabbi Meir holds that sanctification of his hands and feet is performed only before donning sacred garments.

תָּנוּ רַבָּנַן: ״וּבָא אַהֲרֹן אֶל אֹהֶל מוֹעֵד״, לָמָה הוּא בָּא? אֵינוֹ בָּא אֶלָּא לְהוֹצִיא אֶת הַכַּף וְאֶת הַמַּחְתָּה. (שֶׁכׇּל) הַפָּרָשָׁה כּוּלָּהּ נֶאֶמְרָה עַל הַסֵּדֶר, חוּץ מִפָּסוּק זֶה. מַאי טַעְמָא?

§ The Sages taught the following with regard to the verse: “And Aaron shall come into the Tent of Meeting” (Leviticus 16:23). Why does he come there? He already completed the service in the Sanctuary. He comes only to remove the spoon and the coal pan that he left in the Holy of Holies, as the entire Torah portion in which the Yom Kippur service is discussed was stated in the order in which it is performed in the Temple except for this verse, which should have been written after the sacrifice of the burnt-offering in the following verse. The High Priest does not remove the spoon immediately after he places it in the Holy of Holies. Rather, after placing it there, he emerges and performs certain services outside the Sanctuary and changes his garments again. The Gemara asks: What is the reason that the High Priest interrupts the inner rite of the incense to offer his ram and the people’s ram before removing the spoon and the coal pan?

אָמַר רַב חִסְדָּא: גְּמִירִי, חָמֵשׁ טְבִילוֹת וַעֲשָׂרָה קִידּוּשִׁין טוֹבֵל כֹּהֵן גָּדוֹל וּמְקַדֵּשׁ בּוֹ בַּיּוֹם. וְאִי כְּסִדְרָן, לָא מַשְׁכַּחַתְּ לְהוּ אֶלָּא שָׁלֹשׁ טְבִילוֹת וְשִׁשָּׁה קִידּוּשִׁין.

Rav Ḥisda said: We learned as a tradition that five immersions and ten sanctifications the High Priest immerses and sanctifies his hands and feet, respectively, on the day of Yom Kippur; and if the service is performed in the order that appears in the Torah, you find only three immersions and six sanctifications. The first immersion is before sacrifice of the daily morning offering; the second is between the daily offering and the rest of the service of the day, including the removal of the spoon and the coal pan from the Holy of Holies. The High Priest immerses a third time between removal of the ladle and the coal pan from the Holy of Holies and the sacrifice of his ram and the people’s ram, which were part of the additional offering and the daily afternoon offering that follow. According to the revised sequence, the High Priest performs a service outside the Sanctuary after placing the spoon and the coal pan in the Holy of Holies, and then he reenters the Holy of Holies to remove those vessels. The High Priest immersed and changed his garments both before entering and after exiting the Holy of Holies, for a total of five immersions.

תַּנְיָא, אָמַר רַבִּי יְהוּדָה: מִנַּיִן לְחָמֵשׁ טְבִילוֹת וַעֲשָׂרָה קִידּוּשִׁין שֶׁטּוֹבֵל כֹּהֵן גָּדוֹל וּמְקַדֵּשׁ בּוֹ בַּיּוֹם? תַּלְמוּד לוֹמַר: ״וּבָא אַהֲרֹן אֶל אֹהֶל מוֹעֵד וּפָשַׁט אֶת בִּגְדֵי הַבָּד וְרָחַץ בְּשָׂרוֹ בַמַּיִם בְּמָקוֹם קָדוֹשׁ וְלָבַשׁ אֶת בְּגָדָיו וְיָצָא וְעָשָׂה״. הָא לָמַדְתָּ שֶׁכׇּל הַמְשַׁנֶּה מֵעֲבוֹדָה לַעֲבוֹדָה טָעוּן טְבִילָה.

It was taught in a baraita that Rabbi Yehuda said: From where are derived the five immersions and ten sanctifications that the High Priest immerses and sanctifies his hands and feet, respectively, on the day of Yom Kippur? They are derived from the verse that states: “And Aaron shall come into the Tent of Meeting and 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 put on his garments, and he shall go out and perform his own burnt-offering and the burnt-offering of the people” (Leviticus 16:23–24). From this you learned: Anyone who moves from an inner service, in the Holy of Holies, to an outer service, and vice versa, requires immersion. According to the order of the services there are a total of five immersions.

אָמַר רַבִּי: מִנַּיִן לְחָמֵשׁ טְבִילוֹת וַעֲשָׂרָה קִידּוּשִׁין שֶׁטּוֹבֵל כֹּהֵן גָּדוֹל וּמְקַדֵּשׁ בּוֹ בַּיּוֹם, שֶׁנֶּאֱמַר: ״כְּתוֹנֶת בַּד קוֹדֶשׁ יִלְבָּשׁ וּמִכְנְסֵי בַד יִהְיוּ עַל בְּשָׂרוֹ וּבְאַבְנֵט בַּד יַחְגּוֹר וּבְמִצְנֶפֶת בַּד יִצְנוֹף בִּגְדֵי קֹדֶשׁ הֵם וְרָחַץ בַּמַּיִם אֶת בְּשָׂרוֹ וּלְבֵשָׁם״, הָא לָמַדְתָּ שֶׁכׇּל הַמְשַׁנֶּה מֵעֲבוֹדָה לַעֲבוֹדָה — טָעוּן טְבִילָה. וְאוֹמֵר: ״בִּגְדֵי קֹדֶשׁ הֵם״, הוּקְשׁוּ כׇּל הַבְּגָדִים כּוּלָּן זֶה לָזֶה.

Rabbi Yehuda HaNasi said: From where are derived the five immersions and ten sanctifications that the High Priest immerses and sanctifies his hands and feet, respectively, on the day of Yom Kippur? They are derived from that which is stated: “He shall be dressed in a sacred linen tunic, and with linen trousers next to his flesh, and he shall be girded with a linen belt, and he shall wear a linen mitre; they are sacred garments, and he shall wash his flesh in water and then put them on” (Leviticus 16:4). From this you learned: Anyone who moves from an inner service, in the Holy of Holies, to an outer service requires immersion. And the verse says: “They are sacred garments”; all of the garments are equated to one another. Just as the High Priest immerses when donning the linen garments, so he immerses when donning the golden garments.

וְחָמֵשׁ עֲבוֹדוֹת הֵן: תָּמִיד שֶׁל שַׁחַר בְּבִגְדֵי זָהָב, עֲבוֹדַת הַיּוֹם בְּבִגְדֵי לָבָן, אֵילוֹ וְאֵיל הָעָם בְּבִגְדֵי זָהָב, כַּף וּמַחְתָּה בְּבִגְדֵי לָבָן, תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם בְּבִגְדֵי זָהָב.

And they are five services: The sacrifice of the daily morning offering, performed in golden garments; the service of the day, the sacrifice of the bull and the goat, which is performed in white garments; the sacrifice of his ram guilt-offering and the ram of the people in golden garments. After that he removes the spoon and the coal pan from the Holy of Holies in white garments. He emerges from the Holy of Holies and sacrifices the daily afternoon offering in golden garments.

וּמִנַּיִן שֶׁכׇּל טְבִילָה וּטְבִילָה צְרִיכָה שְׁנֵי קִידּוּשִׁין? תַּלְמוּד לוֹמַר: ״וּפָשַׁט … וְרָחַץ״, ״וְרָחַץ … וְלָבַשׁ״

And from where is it derived that each and every immersion requires two sanctifications of the hands and the feet? It is derived from the verse that states: “And Aaron shall come into the Tent of Meeting and 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” (Leviticus 16:23–24). And it says: “And he shall wash his flesh in water in a sacred place and put on his garments” (Leviticus 16:24). This indicates that one sanctifies his hands and feet when he removes garments, and one likewise sanctifies his hands and feet when he dons garments.

רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן אוֹמֵר, קַל וָחוֹמֶר: וּמָה בִּמְקוֹם שֶׁאֵין טָעוּן טְבִילָה — טָעוּן קִידּוּשׁ, מְקוֹם שֶׁטָּעוּן טְבִילָה — אֵינוֹ דִּין שֶׁטָּעוּן קִידּוּשׁ.

Rabbi Elazar, son of Rabbi Shimon, says that it is derived by means of an a fortiori inference: Just as in a place where the Torah does not require immersion, i.e., for a priest before he enters the Temple to perform service, it nevertheless requires sanctification of the hands and feet; in a place where the Torah requires immersion for all changes of garments, i.e., on Yom Kippur, is it not right that it requires sanctification of the hands and feet?

אִי מָה לְהַלָּן קִידּוּשׁ אֶחָד, אַף כָּאן קִידּוּשׁ אֶחָד? תַּלְמוּד לוֹמַר: ״וּבָא אַהֲרֹן אֶל אֹהֶל מוֹעֵד וּפָשַׁט אֶת בִּגְדֵי הַבָּד אֲשֶׁר לָבַשׁ״, מָה תַּלְמוּד לוֹמַר: ״אֲשֶׁר לָבַשׁ״, כְּלוּם אָדָם פּוֹשֵׁט אֶלָּא מַה שֶּׁלָּבַשׁ! אֶלָּא לְהַקִּישׁ פְּשִׁיטָה לִלְבִישָׁה: מָה לְבִישָׁה טָעוּן קִידּוּשׁ — אַף פְּשִׁיטָה טָעוּן קִידּוּשׁ.

If based on that inference the suggestion arises: Just as there, in the case of a priest entering to perform the Temple service, only one sanctification is required, so too here, on Yom Kippur, only one sanctification should be required for the changes of garments throughout all the services of the day. Therefore, the verse states: “And Aaron shall come into the Tent of Meeting and he shall remove the linen garments that he put on” (Leviticus 16:23). What is the meaning when the verse states: “That he put on”? Does a person remove any garments other than those that he put on? Rather, this phrase comes to equate removal of garments to donning of garments: Just as donning garments requires sanctification, so too, removal of garments requires sanctification.

אָמַר רַבִּי יְהוּדָה: מִנַּיִן לְחָמֵשׁ טְבִילוֹת וַעֲשָׂרָה קִידּוּשִׁין שֶׁטּוֹבֵל כֹּהֵן גָּדוֹל וּמְקַדֵּשׁ בּוֹ בַּיּוֹם? תַּלְמוּד לוֹמַר: ״וּבָא אַהֲרֹן אֶל אֹהֶל מוֹעֵד וְרָחַץ אֶת בְּשָׂרוֹ בַמַּיִם בְּמָקוֹם קָדוֹשׁ״, הָא לָמַדְתָּ שֶׁכׇּל הַמְשַׁנֶּה מֵעֲבוֹדָה לַעֲבוֹדָה — טָעוּן טְבִילָה. אַשְׁכְּחַן מִבִּגְדֵי לָבָן לְבִגְדֵי זָהָב, מִבִּגְדֵי זָהָב לְבִגְדֵי לָבָן מִנַּיִן?

The Gemara explains the position of Rabbi Yehuda that was mentioned earlier. Rabbi Yehuda said: From where are derived the five immersions and ten sanctifications that the High Priest immerses and sanctifies his hands and feet, respectively, on the day of Yom Kippur? They are derived from the verse that states: “And Aaron shall come into the Tent of Meeting and 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” (Leviticus 16:23–24). From this you learned: Anyone who moves from an inner service, in the Holy of Holies, to an outer service, and vice versa, requires immersion. The Gemara asks: We found proof that the High Priest requires immersion when he changes from white garments to golden garments; however, from where is it derived that he requires immersion when he changes from golden garments to white garments?

תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל, קַל וָחוֹמֶר: מָה בִּגְדֵי זָהָב שֶׁאֵין כֹּהֵן נִכְנָס בָּהֶן לִפְנַי וְלִפְנִים — טָעוּן טְבִילָה, בִּגְדֵי לָבָן שֶׁנִּכְנָס בָּהֶן לִפְנַי וְלִפְנִים — אֵינוֹ דִּין שֶׁטָּעוּן טְבִילָה! אִיכָּא לְמִפְרַךְ: מָה לְבִגְדֵי זָהָב שֶׁכֵּן כַּפָּרָתָן מְרוּבָּה! אֶלָּא, נָפְקָא לֵיהּ מִדְּרַבִּי.

The school of Rabbi Yishmael taught that it is derived by means of an a fortiori inference: Just as before donning golden garments, with which the High Priest does not enter the innermost sanctum, the Holy of Holies, the High Priest requires immersion, before donning white garments, with which the High Priest enters the innermost sanctum, is it not right that the High Priest require immersion? The Gemara asks: The a fortiori inference can be refuted: What is the comparison to golden garments, as the atonement that they effect is extensive? The High Priest serves in the golden garments throughout the year atoning for the sins of the Jewish people; he wears the white garments on just one Yom Kippur. Therefore, it is reasonable that before donning them, the High Priest would require immersion. Rather, it is derived from the verse cited by Rabbi Yehuda HaNasi.

אָמַר רַבִּי: מִנַּיִן לְחָמֵשׁ טְבִילוֹת וַעֲשָׂרָה קִידּוּשִׁין שֶׁטּוֹבֵל כֹּהֵן גָּדוֹל וּמְקַדֵּשׁ בּוֹ בַּיּוֹם, תַּלְמוּד לוֹמַר: ״כְּתֹנֶת בַּד קוֹדֶשׁ יִלְבָּשׁ״, הָא לָמַדְתָּ שֶׁכׇּל הַמְשַׁנֶּה מֵעֲבוֹדָה לַעֲבוֹדָה שֶׁטָּעוּן טְבִילָה. אַשְׁכְּחַן מִבִּגְדֵי זָהָב לְבִגְדֵי לָבָן, מִבִּגְדֵי לָבָן לְבִגְדֵי זָהָב מִנַּיִן?

The Gemara analyzes an additional clause from the baraita cited above. Rabbi Yehuda HaNasi said: From where are derived the five immersions and ten sanctifications that the High Priest immerses and sanctifies his hands and feet, respectively, on the day of Yom Kippur? They are derived from the verse that states: “He shall be dressed in a sacred linen tunic, and with linen trousers next to his flesh, and he shall be girded with a linen belt, and he shall wear a linen mitre; they are sacred garments, and he shall wash his flesh in water and then put them on” (Leviticus 16:4). From this you learned: Anyone who moves from an inner service, in the Holy of Holies, to an outer service, and vice versa, requires immersion. The Gemara asks: We found proof that the High Priest requires immersion when he changes from golden garments to white garments; however, from where is it derived that he requires immersion when he changes from white garments to golden garments?

תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל, קַל וָחוֹמֶר: מָה בִּגְדֵי לָבָן שֶׁאֵין כַּפָּרָתָן מְרוּבָּה — טְעוּנִין טְבִילָה, בִּגְדֵי זָהָב שֶׁכַּפָּרָתָן מְרוּבָּה — אֵינוֹ דִּין שֶׁטְּעוּנִין טְבִילָה?

The school of Rabbi Yishmael taught that it is derived by means of an a fortiori inference: Just as before donning white garments, with regard to which the atonement that they effect is minimal as the priest wears them only on one Yom Kippur, immersion is required, before donning golden garments, with regard to which the atonement that they effect is extensive throughout the year, is it not right that immersion should be required?

אִיכָּא לְמִפְרַךְ: מָה לְבִגְדֵי לָבָן שֶׁכֵּן נִכְנָס בָּהֶן לִפְנַי וְלִפְנִים! הַיְינוּ דְּקָתָנֵי, וְאוֹמֵר: ״בִּגְדֵי קוֹדֶשׁ הֵם וְרָחַץ אֶת בְּשָׂרוֹ בַּמַּיִם וּלְבֵשָׁם״.

The Gemara asks: The a fortiori inference can be refuted: What is the comparison to white garments, as he enters with them to the innermost sanctum? As the High Priest does not enter the Holy of Holies with the golden garments, apparently the sanctity of the white garments is greater. The Gemara comments: The source for the requirement to immerse when changing from white garments to golden garments is that which is taught later in the baraita: The verse states: “They are sacred garments, and he shall wash his flesh in water and then put them on” (Leviticus 16:4), meaning immersion is required before donning all sacred garments.

וְחָמֵשׁ עֲבוֹדוֹת הֵן: תָּמִיד שֶׁל שַׁחַר בְּבִגְדֵי זָהָב, עֲבוֹדַת הַיּוֹם בְּבִגְדֵי לָבָן, אֵילוֹ וְאֵיל הָעָם בְּבִגְדֵי זָהָב, כַּף וּמַחְתָּה בְּבִגְדֵי לָבָן, תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם בְּבִגְדֵי זָהָב.

And they are five services: The sacrifice of the daily morning offering, performed in golden garments; the service of the day, the bull and the goat, which is performed in white garments; the sacrifice of his ram guilt-offering and the ram of the people, performed in golden garments. After that the High Priest places the spoon and the coal pan into the Holy of Holies in white garments. He emerges from the Holy of Holies and sacrifices the daily afternoon offering in golden garments and then removes the spoon and the coal pan in white garments.

וּמִנַּיִן שֶׁכׇּל טְבִילָה וּטְבִילָה צְרִיכָה שְׁנֵי קִידּוּשִׁין? תַּלְמוּד לוֹמַר: ״וּפָשַׁט … וְרָחַץ״, ״וְרָחַץ … וְלָבַשׁ״. הַאי בִּטְבִילָה כְּתִיב! אִם אֵינוֹ עִנְיָן לִטְבִילָה, דְּנָפְקָא לֵיהּ: מִ״בִּגְדֵי קֹדֶשׁ הֵם״, תְּנֵהוּ עִנְיָן לְקִידּוּשׁ.

And from where is it derived that each and every immersion requires two sanctifications of the hands and the feet? It is derived from the verse that states: “And Aaron shall come into the Tent of Meeting and 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” (Leviticus 16:23–24). And it says: “And he shall wash his flesh in water in a sacred place and put on his garments” (Leviticus 16:24). The Gemara asks: That is written with regard to immersion. The washing mentioned in this verse is not sanctification of the hands and feet but rather immersion. The Gemara answers: If it is not a matter relating to immersion, which is derived from the phrase: “They are sacred garments” (Leviticus 16:4), indicating that every change of clothes requires immersion, then render it a matter relating to sanctification.

וְלִיכְתְּבֵיהּ רַחֲמָנָא בִּלְשׁוֹן קִידּוּשׁ! הָא קָא מַשְׁמַע לַן דִּטְבִילָה כְּקִידּוּשׁ, מָה קִידּוּשׁ בְּמָקוֹם קָדוֹשׁ, אַף טְבִילָה בְּמָקוֹם קָדוֹשׁ.

The Gemara asks: And let the Merciful One write the obligation in the language of sanctification of the hands and feet rather than the language of immersion. The Gemara answers: This language comes to teach us that in this case, the legal status of immersion is like that of sanctification. Just as sanctification of the hands and feet is performed in a sacred area, as the basin used for sanctification is situated in the courtyard, so too, the immersion before donning garments must be performed in a sacred area, not outside the Temple.

וְרַבִּי יְהוּדָה, קִידּוּשׁ מְנָא לֵיהּ? נָפְקָא לֵיהּ מִדְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן.

The Gemara asks: And Rabbi Yehuda, who derives immersion before donning the golden garments from this verse and does not derive anything from the phrase: They are sacred garments, from where does he derive the obligation to perform sanctification of the hands and feet? The Gemara answers: He derives it as an a fortiori inference from the inference of Rabbi Elazar, son of Rabbi Shimon: In a place that the Torah does not require immersion it nevertheless requires sanctification of the hands and feet; therefore, in a place that the Torah requires immersion for all changes of garments, is it not right that it requires sanctification of the hands and feet?

אָמַר רַב חִסְדָּא: הָא דְּרַבִּי מַפְּקָא מִדְּרַבִּי מֵאִיר, וּמַפְּקָא מִדְּרַבָּנַן. מַפְּקָא מִדְּרַבָּנַן, דְּאִילּוּ רַבָּנַן אָמְרִי: כְּשֶׁהוּא לָבוּשׁ מְקַדֵּשׁ, וְאִיהוּ אָמַר: כְּשֶׁהוּא פּוֹשֵׁט מְקַדֵּשׁ. וּמַפְּקָא מִדְּרַבִּי מֵאִיר: דְּאִילּוּ רַבִּי מֵאִיר אָמַר: הָךְ קִידּוּשׁ בָּתְרָא כְּשֶׁהוּא לָבוּשׁ מְקַדֵּשׁ, וְאִיהוּ אָמַר: כְּשֶׁהוּא פּוֹשֵׁט מְקַדֵּשׁ.

Rav Ḥisda said: That statement of Rabbi Yehuda HaNasi with regard to immersion and sanctification is an original opinion to the exclusion of the opinion of Rabbi Meir with regard to sanctification, and to the exclusion of the opinion of the Rabbis. It is to the exclusion of the opinion of the Rabbis, as the Rabbis said that he sanctifies his hands and feet when he is dressed, and Rabbi Yehuda HaNasi said: He sanctifies them when he undresses. And it is to the exclusion of the opinion of Rabbi Meir, as Rabbi Meir said: With regard to this last sanctification that he performs after each immersion, he sanctifies his hands and feet when he is dressed. And Rabbi Yehuda HaNasi said: He sanctifies them when he undresses.

אָמַר רַב אַחָא בַּר יַעֲקֹב: הַכֹּל מוֹדִין בְּקִידּוּשׁ שֵׁנִי שֶׁלּוֹבֵשׁ וְאַחַר כָּךְ מְקַדֵּשׁ. מַאי טַעְמָא, דְּאָמַר קְרָא: ״אוֹ בְגִשְׁתָּם אֶל הַמִּזְבֵּחַ״, מִי שֶׁאֵינוֹ מְחוּסָּר אֶלָּא גִּישָׁה, יָצָא זֶה שֶׁמְחוּסָּר לְבִישָׁה וְגִישָׁה.

Rav Aḥa bar Ya’akov said: Everyone agrees with regard to the second sanctification that one dresses, and afterward sanctifies his hands and feet. What is the reason for this? It is as the verse states: “Or when they approach the altar to serve, to burn an offering by fire to God, they shall wash their hands and feet so that they do not die” (Exodus 30:20–21). This teaches that the priest who is obligated to sanctify his hands and feet is one who is lacking only the element of approach to the altar to begin performing the service, to the exclusion of that priest who has not yet donned the priestly vestments, who is lacking both the element of donning priestly vestments and the element of approach to the altar. Sanctification of the hands and feet prior to the service is performed when he is already dressed.

אֲמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרָבָא לְרַב אָשֵׁי: לָא רַב חִסְדָּא אִית לֵיהּ דְּרַב אַחָא, וְלָא רַב אַחָא אִית לֵיהּ דְּרַב חִסְדָּא. דְּאִם כֵּן, לְרַבִּי הָווּ לְהוּ חֲמֵיסַר קִידּוּשִׁין.

Rav Aḥa, son of Rava, said to Rav Ashi: Neither does Rav Ḥisda, who said that according to Rabbi Yehuda HaNasi the priest performs the two sanctifications before donning the garments, agree with Rav Aḥa, who said that according to Rabbi Yehuda HaNasi the sanctification is done after donning the garments; nor does Rav Aḥa, who said that according to Rabbi Yehuda HaNasi the sanctification must be performed directly prior to the service, agree with Rav Ḥisda, who said that according to Rabbi Yehuda HaNasi the two sanctifications are performed before donning the garments. As, if they do agree, according to Rabbi Yehuda HaNasi there are fifteen sanctifications. For each change of garments he would require three sanctifications: One when he undresses, one prior to dressing, and one after he is dressed.

הֵבִיאוּ לוֹ אֶת הַתָּמִיד קְרָצוֹ וְכוּ׳. מַאי קְרָצוֹ? אָמַר עוּלָּא: לִישָּׁנָא דִקְטָלָא הוּא. אָמַר רַב נַחְמָן בַּר יִצְחָק, מַאי קְרָא: ״עֶגְלָה יְפֵהפִיָּה מִצְרָיִם קֶרֶץ מִצָּפוֹן בָּא בָא״. מַאי מַשְׁמַע? כְּדִמְתַרְגֵּם רַב יוֹסֵף: ״מַלְכוּ יָאֲיָא הֲוָת מִצְרַיִם עַמְמִין קָטוֹלִין מִצִּיפּוּנָא יֵיתוֹן עֲלַהּ״. קְרָצוֹ בְּכַמָּה? אָמַר עוּלָּא: בְּרוֹב שְׁנַיִם.

§ It was taught in the mishna: They brought him the sheep for the daily morning offering, which he slaughtered [keratzo]. The Gemara asks: What is the meaning of keratzo? Ulla said: It is a term meaning killing. Rav Naḥman bar Yitzḥak said: What is the verse that indicates this meaning? It is stated: “Egypt is a very fair heifer, but the keretz out of north is come, it is come” (Jeremiah 46:20). The Gemara asks: From where may it be inferred that keretz means killing? The Gemara explains: It is as translated by Rav Yosef: Egypt is a fair kingdom, but murderous nations will come upon it from the north. The Gemara asks: When he slaughtered the sheep, to what extent did he do so? Ulla said: He slaughtered the animal with a cut through the majority of each of the two organs, the windpipe and the gullet, which is sufficient to render the animal ritually slaughtered.

וְכֵן אָמַר רַבִּי יוֹחָנָן: בְּרוֹב שְׁנַיִם. וְאַף רֵישׁ לָקִישׁ סָבַר בְּרוֹב שְׁנַיִם, דְּאָמַר רֵישׁ לָקִישׁ: וְכִי מֵאַחַר שֶׁשָּׁנִינוּ: רוּבּוֹ שֶׁל אֶחָד כָּמוֹהוּ, לָמָּה שָׁנִינוּ: רוֹב אֶחָד בָּעוֹף וְרוֹב שְׁנַיִם בַּבְּהֵמָה? לְפִי שֶׁשָּׁנִינוּ: הֵבִיאוּ לוֹ אֶת הַתָּמִיד, קְרָצוֹ וּמֵירַק אַחֵר שְׁחִיטָה עַל יָדוֹ, וְקִיבֵּל אֶת הַדָּם וּזְרָקוֹ. יָכוֹל לֹא מֵירַק — יְהֵא פָּסוּל.

And similarly, Rav Yoḥanan said: With the majority of each of the two organs. And Reish Lakish also held: With the majority of each of the two organs. This is indeed Reish Lakish’s opinion, as Reish Lakish said: Once we learned in the halakhot of ritual slaughter that the majority of one organ is like the whole, why was it necessary that we also learn there that in order for the slaughter to be valid it requires the majority of one organ in a bird and the majority of each of two organs in an animal? That is clear based on the principle that one organ is required in a bird and two in an animal. Rather, since we learned: 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 the High Priest received the blood in a vessel and sprinkled it on the altar; one might have thought that if the other priest did not complete cutting through the two organs, the slaughter would be invalid.

יָכוֹל לֹא מֵירַק יְהֵא פָּסוּל?! אִם כֵּן הָוְיָא לֵיהּ עֲבוֹדָה בְּאַחֵר, (וּתְנַן): כׇּל עֲבוֹדוֹת יוֹם הַכִּפּוּרִים אֵינָן כְּשֵׁרוֹת אֶלָּא בּוֹ! הָכִי קָאָמַר: יָכוֹל יְהֵא פָּסוּל מִדְּרַבָּנַן,

The Gemara asks: How is it possible that one might have thought that if the other priest did not complete cutting through the two organs, the slaughter would be invalid? If that is so, the completion of the slaughter is a Temple service performed by another on Yom Kippur. And it was taught in a baraita: All Yom Kippur services are valid only if performed by the High Priest. The Gemara answers that this is what Reish Lakish is saying: Clearly, there is no requirement by Torah law to complete the slaughter of the two organs. One might have thought that it would be invalid by rabbinic law;

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Debbie Engelen-Eigles

Minnesota, United States

I’ve been studying Talmud since the ’90s, and decided to take on Daf Yomi two years ago. I wanted to attempt the challenge of a day-to-day, very Jewish activity. Some days are so interesting and some days are so boring. But I’m still here.

Wendy Rozov

Wendy Rozov

Phoenix, AZ, United States

Yoma 32

עֲשָׂרָה קִידּוּשִׁין. אֶלָּא לְרַבָּנַן, תִּשְׁעָה הֲווֹ! אָמְרִי לָךְ רַבָּנַן: קִידּוּשָׁא בָּתְרָא, כִּי פָּשֵׁיט בִּגְדֵי קֹדֶשׁ וְלָבֵישׁ בִּגְדֵי חוֹל, עָבֵיד לֵיהּ הָתָם.

ten sanctifications, as according to his opinion each of the five immersions is accompanied by two sanctifications. However, according to the opinion of the Rabbis who do not require sanctification before donning the garments for the first time, only nine sanctifications are performed. The Gemara answers that The Rabbis could have said to you: With regard to the final sanctification, when he removes the sacred garments and dons non-sacred garments, he performs it there. According to the Rabbis’ opinion, he sanctifies his hands and his feet when he removes the sacred garments. Rabbi Meir holds that sanctification of his hands and feet is performed only before donning sacred garments.

תָּנוּ רַבָּנַן: ״וּבָא אַהֲרֹן אֶל אֹהֶל מוֹעֵד״, לָמָה הוּא בָּא? אֵינוֹ בָּא אֶלָּא לְהוֹצִיא אֶת הַכַּף וְאֶת הַמַּחְתָּה. (שֶׁכׇּל) הַפָּרָשָׁה כּוּלָּהּ נֶאֶמְרָה עַל הַסֵּדֶר, חוּץ מִפָּסוּק זֶה. מַאי טַעְמָא?

§ The Sages taught the following with regard to the verse: “And Aaron shall come into the Tent of Meeting” (Leviticus 16:23). Why does he come there? He already completed the service in the Sanctuary. He comes only to remove the spoon and the coal pan that he left in the Holy of Holies, as the entire Torah portion in which the Yom Kippur service is discussed was stated in the order in which it is performed in the Temple except for this verse, which should have been written after the sacrifice of the burnt-offering in the following verse. The High Priest does not remove the spoon immediately after he places it in the Holy of Holies. Rather, after placing it there, he emerges and performs certain services outside the Sanctuary and changes his garments again. The Gemara asks: What is the reason that the High Priest interrupts the inner rite of the incense to offer his ram and the people’s ram before removing the spoon and the coal pan?

אָמַר רַב חִסְדָּא: גְּמִירִי, חָמֵשׁ טְבִילוֹת וַעֲשָׂרָה קִידּוּשִׁין טוֹבֵל כֹּהֵן גָּדוֹל וּמְקַדֵּשׁ בּוֹ בַּיּוֹם. וְאִי כְּסִדְרָן, לָא מַשְׁכַּחַתְּ לְהוּ אֶלָּא שָׁלֹשׁ טְבִילוֹת וְשִׁשָּׁה קִידּוּשִׁין.

Rav Ḥisda said: We learned as a tradition that five immersions and ten sanctifications the High Priest immerses and sanctifies his hands and feet, respectively, on the day of Yom Kippur; and if the service is performed in the order that appears in the Torah, you find only three immersions and six sanctifications. The first immersion is before sacrifice of the daily morning offering; the second is between the daily offering and the rest of the service of the day, including the removal of the spoon and the coal pan from the Holy of Holies. The High Priest immerses a third time between removal of the ladle and the coal pan from the Holy of Holies and the sacrifice of his ram and the people’s ram, which were part of the additional offering and the daily afternoon offering that follow. According to the revised sequence, the High Priest performs a service outside the Sanctuary after placing the spoon and the coal pan in the Holy of Holies, and then he reenters the Holy of Holies to remove those vessels. The High Priest immersed and changed his garments both before entering and after exiting the Holy of Holies, for a total of five immersions.

תַּנְיָא, אָמַר רַבִּי יְהוּדָה: מִנַּיִן לְחָמֵשׁ טְבִילוֹת וַעֲשָׂרָה קִידּוּשִׁין שֶׁטּוֹבֵל כֹּהֵן גָּדוֹל וּמְקַדֵּשׁ בּוֹ בַּיּוֹם? תַּלְמוּד לוֹמַר: ״וּבָא אַהֲרֹן אֶל אֹהֶל מוֹעֵד וּפָשַׁט אֶת בִּגְדֵי הַבָּד וְרָחַץ בְּשָׂרוֹ בַמַּיִם בְּמָקוֹם קָדוֹשׁ וְלָבַשׁ אֶת בְּגָדָיו וְיָצָא וְעָשָׂה״. הָא לָמַדְתָּ שֶׁכׇּל הַמְשַׁנֶּה מֵעֲבוֹדָה לַעֲבוֹדָה טָעוּן טְבִילָה.

It was taught in a baraita that Rabbi Yehuda said: From where are derived the five immersions and ten sanctifications that the High Priest immerses and sanctifies his hands and feet, respectively, on the day of Yom Kippur? They are derived from the verse that states: “And Aaron shall come into the Tent of Meeting and 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 put on his garments, and he shall go out and perform his own burnt-offering and the burnt-offering of the people” (Leviticus 16:23–24). From this you learned: Anyone who moves from an inner service, in the Holy of Holies, to an outer service, and vice versa, requires immersion. According to the order of the services there are a total of five immersions.

אָמַר רַבִּי: מִנַּיִן לְחָמֵשׁ טְבִילוֹת וַעֲשָׂרָה קִידּוּשִׁין שֶׁטּוֹבֵל כֹּהֵן גָּדוֹל וּמְקַדֵּשׁ בּוֹ בַּיּוֹם, שֶׁנֶּאֱמַר: ״כְּתוֹנֶת בַּד קוֹדֶשׁ יִלְבָּשׁ וּמִכְנְסֵי בַד יִהְיוּ עַל בְּשָׂרוֹ וּבְאַבְנֵט בַּד יַחְגּוֹר וּבְמִצְנֶפֶת בַּד יִצְנוֹף בִּגְדֵי קֹדֶשׁ הֵם וְרָחַץ בַּמַּיִם אֶת בְּשָׂרוֹ וּלְבֵשָׁם״, הָא לָמַדְתָּ שֶׁכׇּל הַמְשַׁנֶּה מֵעֲבוֹדָה לַעֲבוֹדָה — טָעוּן טְבִילָה. וְאוֹמֵר: ״בִּגְדֵי קֹדֶשׁ הֵם״, הוּקְשׁוּ כׇּל הַבְּגָדִים כּוּלָּן זֶה לָזֶה.

Rabbi Yehuda HaNasi said: From where are derived the five immersions and ten sanctifications that the High Priest immerses and sanctifies his hands and feet, respectively, on the day of Yom Kippur? They are derived from that which is stated: “He shall be dressed in a sacred linen tunic, and with linen trousers next to his flesh, and he shall be girded with a linen belt, and he shall wear a linen mitre; they are sacred garments, and he shall wash his flesh in water and then put them on” (Leviticus 16:4). From this you learned: Anyone who moves from an inner service, in the Holy of Holies, to an outer service requires immersion. And the verse says: “They are sacred garments”; all of the garments are equated to one another. Just as the High Priest immerses when donning the linen garments, so he immerses when donning the golden garments.

וְחָמֵשׁ עֲבוֹדוֹת הֵן: תָּמִיד שֶׁל שַׁחַר בְּבִגְדֵי זָהָב, עֲבוֹדַת הַיּוֹם בְּבִגְדֵי לָבָן, אֵילוֹ וְאֵיל הָעָם בְּבִגְדֵי זָהָב, כַּף וּמַחְתָּה בְּבִגְדֵי לָבָן, תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם בְּבִגְדֵי זָהָב.

And they are five services: The sacrifice of the daily morning offering, performed in golden garments; the service of the day, the sacrifice of the bull and the goat, which is performed in white garments; the sacrifice of his ram guilt-offering and the ram of the people in golden garments. After that he removes the spoon and the coal pan from the Holy of Holies in white garments. He emerges from the Holy of Holies and sacrifices the daily afternoon offering in golden garments.

וּמִנַּיִן שֶׁכׇּל טְבִילָה וּטְבִילָה צְרִיכָה שְׁנֵי קִידּוּשִׁין? תַּלְמוּד לוֹמַר: ״וּפָשַׁט … וְרָחַץ״, ״וְרָחַץ … וְלָבַשׁ״

And from where is it derived that each and every immersion requires two sanctifications of the hands and the feet? It is derived from the verse that states: “And Aaron shall come into the Tent of Meeting and 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” (Leviticus 16:23–24). And it says: “And he shall wash his flesh in water in a sacred place and put on his garments” (Leviticus 16:24). This indicates that one sanctifies his hands and feet when he removes garments, and one likewise sanctifies his hands and feet when he dons garments.

רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן אוֹמֵר, קַל וָחוֹמֶר: וּמָה בִּמְקוֹם שֶׁאֵין טָעוּן טְבִילָה — טָעוּן קִידּוּשׁ, מְקוֹם שֶׁטָּעוּן טְבִילָה — אֵינוֹ דִּין שֶׁטָּעוּן קִידּוּשׁ.

Rabbi Elazar, son of Rabbi Shimon, says that it is derived by means of an a fortiori inference: Just as in a place where the Torah does not require immersion, i.e., for a priest before he enters the Temple to perform service, it nevertheless requires sanctification of the hands and feet; in a place where the Torah requires immersion for all changes of garments, i.e., on Yom Kippur, is it not right that it requires sanctification of the hands and feet?

אִי מָה לְהַלָּן קִידּוּשׁ אֶחָד, אַף כָּאן קִידּוּשׁ אֶחָד? תַּלְמוּד לוֹמַר: ״וּבָא אַהֲרֹן אֶל אֹהֶל מוֹעֵד וּפָשַׁט אֶת בִּגְדֵי הַבָּד אֲשֶׁר לָבַשׁ״, מָה תַּלְמוּד לוֹמַר: ״אֲשֶׁר לָבַשׁ״, כְּלוּם אָדָם פּוֹשֵׁט אֶלָּא מַה שֶּׁלָּבַשׁ! אֶלָּא לְהַקִּישׁ פְּשִׁיטָה לִלְבִישָׁה: מָה לְבִישָׁה טָעוּן קִידּוּשׁ — אַף פְּשִׁיטָה טָעוּן קִידּוּשׁ.

If based on that inference the suggestion arises: Just as there, in the case of a priest entering to perform the Temple service, only one sanctification is required, so too here, on Yom Kippur, only one sanctification should be required for the changes of garments throughout all the services of the day. Therefore, the verse states: “And Aaron shall come into the Tent of Meeting and he shall remove the linen garments that he put on” (Leviticus 16:23). What is the meaning when the verse states: “That he put on”? Does a person remove any garments other than those that he put on? Rather, this phrase comes to equate removal of garments to donning of garments: Just as donning garments requires sanctification, so too, removal of garments requires sanctification.

אָמַר רַבִּי יְהוּדָה: מִנַּיִן לְחָמֵשׁ טְבִילוֹת וַעֲשָׂרָה קִידּוּשִׁין שֶׁטּוֹבֵל כֹּהֵן גָּדוֹל וּמְקַדֵּשׁ בּוֹ בַּיּוֹם? תַּלְמוּד לוֹמַר: ״וּבָא אַהֲרֹן אֶל אֹהֶל מוֹעֵד וְרָחַץ אֶת בְּשָׂרוֹ בַמַּיִם בְּמָקוֹם קָדוֹשׁ״, הָא לָמַדְתָּ שֶׁכׇּל הַמְשַׁנֶּה מֵעֲבוֹדָה לַעֲבוֹדָה — טָעוּן טְבִילָה. אַשְׁכְּחַן מִבִּגְדֵי לָבָן לְבִגְדֵי זָהָב, מִבִּגְדֵי זָהָב לְבִגְדֵי לָבָן מִנַּיִן?

The Gemara explains the position of Rabbi Yehuda that was mentioned earlier. Rabbi Yehuda said: From where are derived the five immersions and ten sanctifications that the High Priest immerses and sanctifies his hands and feet, respectively, on the day of Yom Kippur? They are derived from the verse that states: “And Aaron shall come into the Tent of Meeting and 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” (Leviticus 16:23–24). From this you learned: Anyone who moves from an inner service, in the Holy of Holies, to an outer service, and vice versa, requires immersion. The Gemara asks: We found proof that the High Priest requires immersion when he changes from white garments to golden garments; however, from where is it derived that he requires immersion when he changes from golden garments to white garments?

תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל, קַל וָחוֹמֶר: מָה בִּגְדֵי זָהָב שֶׁאֵין כֹּהֵן נִכְנָס בָּהֶן לִפְנַי וְלִפְנִים — טָעוּן טְבִילָה, בִּגְדֵי לָבָן שֶׁנִּכְנָס בָּהֶן לִפְנַי וְלִפְנִים — אֵינוֹ דִּין שֶׁטָּעוּן טְבִילָה! אִיכָּא לְמִפְרַךְ: מָה לְבִגְדֵי זָהָב שֶׁכֵּן כַּפָּרָתָן מְרוּבָּה! אֶלָּא, נָפְקָא לֵיהּ מִדְּרַבִּי.

The school of Rabbi Yishmael taught that it is derived by means of an a fortiori inference: Just as before donning golden garments, with which the High Priest does not enter the innermost sanctum, the Holy of Holies, the High Priest requires immersion, before donning white garments, with which the High Priest enters the innermost sanctum, is it not right that the High Priest require immersion? The Gemara asks: The a fortiori inference can be refuted: What is the comparison to golden garments, as the atonement that they effect is extensive? The High Priest serves in the golden garments throughout the year atoning for the sins of the Jewish people; he wears the white garments on just one Yom Kippur. Therefore, it is reasonable that before donning them, the High Priest would require immersion. Rather, it is derived from the verse cited by Rabbi Yehuda HaNasi.

אָמַר רַבִּי: מִנַּיִן לְחָמֵשׁ טְבִילוֹת וַעֲשָׂרָה קִידּוּשִׁין שֶׁטּוֹבֵל כֹּהֵן גָּדוֹל וּמְקַדֵּשׁ בּוֹ בַּיּוֹם, תַּלְמוּד לוֹמַר: ״כְּתֹנֶת בַּד קוֹדֶשׁ יִלְבָּשׁ״, הָא לָמַדְתָּ שֶׁכׇּל הַמְשַׁנֶּה מֵעֲבוֹדָה לַעֲבוֹדָה שֶׁטָּעוּן טְבִילָה. אַשְׁכְּחַן מִבִּגְדֵי זָהָב לְבִגְדֵי לָבָן, מִבִּגְדֵי לָבָן לְבִגְדֵי זָהָב מִנַּיִן?

The Gemara analyzes an additional clause from the baraita cited above. Rabbi Yehuda HaNasi said: From where are derived the five immersions and ten sanctifications that the High Priest immerses and sanctifies his hands and feet, respectively, on the day of Yom Kippur? They are derived from the verse that states: “He shall be dressed in a sacred linen tunic, and with linen trousers next to his flesh, and he shall be girded with a linen belt, and he shall wear a linen mitre; they are sacred garments, and he shall wash his flesh in water and then put them on” (Leviticus 16:4). From this you learned: Anyone who moves from an inner service, in the Holy of Holies, to an outer service, and vice versa, requires immersion. The Gemara asks: We found proof that the High Priest requires immersion when he changes from golden garments to white garments; however, from where is it derived that he requires immersion when he changes from white garments to golden garments?

תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל, קַל וָחוֹמֶר: מָה בִּגְדֵי לָבָן שֶׁאֵין כַּפָּרָתָן מְרוּבָּה — טְעוּנִין טְבִילָה, בִּגְדֵי זָהָב שֶׁכַּפָּרָתָן מְרוּבָּה — אֵינוֹ דִּין שֶׁטְּעוּנִין טְבִילָה?

The school of Rabbi Yishmael taught that it is derived by means of an a fortiori inference: Just as before donning white garments, with regard to which the atonement that they effect is minimal as the priest wears them only on one Yom Kippur, immersion is required, before donning golden garments, with regard to which the atonement that they effect is extensive throughout the year, is it not right that immersion should be required?

אִיכָּא לְמִפְרַךְ: מָה לְבִגְדֵי לָבָן שֶׁכֵּן נִכְנָס בָּהֶן לִפְנַי וְלִפְנִים! הַיְינוּ דְּקָתָנֵי, וְאוֹמֵר: ״בִּגְדֵי קוֹדֶשׁ הֵם וְרָחַץ אֶת בְּשָׂרוֹ בַּמַּיִם וּלְבֵשָׁם״.

The Gemara asks: The a fortiori inference can be refuted: What is the comparison to white garments, as he enters with them to the innermost sanctum? As the High Priest does not enter the Holy of Holies with the golden garments, apparently the sanctity of the white garments is greater. The Gemara comments: The source for the requirement to immerse when changing from white garments to golden garments is that which is taught later in the baraita: The verse states: “They are sacred garments, and he shall wash his flesh in water and then put them on” (Leviticus 16:4), meaning immersion is required before donning all sacred garments.

וְחָמֵשׁ עֲבוֹדוֹת הֵן: תָּמִיד שֶׁל שַׁחַר בְּבִגְדֵי זָהָב, עֲבוֹדַת הַיּוֹם בְּבִגְדֵי לָבָן, אֵילוֹ וְאֵיל הָעָם בְּבִגְדֵי זָהָב, כַּף וּמַחְתָּה בְּבִגְדֵי לָבָן, תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם בְּבִגְדֵי זָהָב.

And they are five services: The sacrifice of the daily morning offering, performed in golden garments; the service of the day, the bull and the goat, which is performed in white garments; the sacrifice of his ram guilt-offering and the ram of the people, performed in golden garments. After that the High Priest places the spoon and the coal pan into the Holy of Holies in white garments. He emerges from the Holy of Holies and sacrifices the daily afternoon offering in golden garments and then removes the spoon and the coal pan in white garments.

וּמִנַּיִן שֶׁכׇּל טְבִילָה וּטְבִילָה צְרִיכָה שְׁנֵי קִידּוּשִׁין? תַּלְמוּד לוֹמַר: ״וּפָשַׁט … וְרָחַץ״, ״וְרָחַץ … וְלָבַשׁ״. הַאי בִּטְבִילָה כְּתִיב! אִם אֵינוֹ עִנְיָן לִטְבִילָה, דְּנָפְקָא לֵיהּ: מִ״בִּגְדֵי קֹדֶשׁ הֵם״, תְּנֵהוּ עִנְיָן לְקִידּוּשׁ.

And from where is it derived that each and every immersion requires two sanctifications of the hands and the feet? It is derived from the verse that states: “And Aaron shall come into the Tent of Meeting and 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” (Leviticus 16:23–24). And it says: “And he shall wash his flesh in water in a sacred place and put on his garments” (Leviticus 16:24). The Gemara asks: That is written with regard to immersion. The washing mentioned in this verse is not sanctification of the hands and feet but rather immersion. The Gemara answers: If it is not a matter relating to immersion, which is derived from the phrase: “They are sacred garments” (Leviticus 16:4), indicating that every change of clothes requires immersion, then render it a matter relating to sanctification.

וְלִיכְתְּבֵיהּ רַחֲמָנָא בִּלְשׁוֹן קִידּוּשׁ! הָא קָא מַשְׁמַע לַן דִּטְבִילָה כְּקִידּוּשׁ, מָה קִידּוּשׁ בְּמָקוֹם קָדוֹשׁ, אַף טְבִילָה בְּמָקוֹם קָדוֹשׁ.

The Gemara asks: And let the Merciful One write the obligation in the language of sanctification of the hands and feet rather than the language of immersion. The Gemara answers: This language comes to teach us that in this case, the legal status of immersion is like that of sanctification. Just as sanctification of the hands and feet is performed in a sacred area, as the basin used for sanctification is situated in the courtyard, so too, the immersion before donning garments must be performed in a sacred area, not outside the Temple.

וְרַבִּי יְהוּדָה, קִידּוּשׁ מְנָא לֵיהּ? נָפְקָא לֵיהּ מִדְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן.

The Gemara asks: And Rabbi Yehuda, who derives immersion before donning the golden garments from this verse and does not derive anything from the phrase: They are sacred garments, from where does he derive the obligation to perform sanctification of the hands and feet? The Gemara answers: He derives it as an a fortiori inference from the inference of Rabbi Elazar, son of Rabbi Shimon: In a place that the Torah does not require immersion it nevertheless requires sanctification of the hands and feet; therefore, in a place that the Torah requires immersion for all changes of garments, is it not right that it requires sanctification of the hands and feet?

אָמַר רַב חִסְדָּא: הָא דְּרַבִּי מַפְּקָא מִדְּרַבִּי מֵאִיר, וּמַפְּקָא מִדְּרַבָּנַן. מַפְּקָא מִדְּרַבָּנַן, דְּאִילּוּ רַבָּנַן אָמְרִי: כְּשֶׁהוּא לָבוּשׁ מְקַדֵּשׁ, וְאִיהוּ אָמַר: כְּשֶׁהוּא פּוֹשֵׁט מְקַדֵּשׁ. וּמַפְּקָא מִדְּרַבִּי מֵאִיר: דְּאִילּוּ רַבִּי מֵאִיר אָמַר: הָךְ קִידּוּשׁ בָּתְרָא כְּשֶׁהוּא לָבוּשׁ מְקַדֵּשׁ, וְאִיהוּ אָמַר: כְּשֶׁהוּא פּוֹשֵׁט מְקַדֵּשׁ.

Rav Ḥisda said: That statement of Rabbi Yehuda HaNasi with regard to immersion and sanctification is an original opinion to the exclusion of the opinion of Rabbi Meir with regard to sanctification, and to the exclusion of the opinion of the Rabbis. It is to the exclusion of the opinion of the Rabbis, as the Rabbis said that he sanctifies his hands and feet when he is dressed, and Rabbi Yehuda HaNasi said: He sanctifies them when he undresses. And it is to the exclusion of the opinion of Rabbi Meir, as Rabbi Meir said: With regard to this last sanctification that he performs after each immersion, he sanctifies his hands and feet when he is dressed. And Rabbi Yehuda HaNasi said: He sanctifies them when he undresses.

אָמַר רַב אַחָא בַּר יַעֲקֹב: הַכֹּל מוֹדִין בְּקִידּוּשׁ שֵׁנִי שֶׁלּוֹבֵשׁ וְאַחַר כָּךְ מְקַדֵּשׁ. מַאי טַעְמָא, דְּאָמַר קְרָא: ״אוֹ בְגִשְׁתָּם אֶל הַמִּזְבֵּחַ״, מִי שֶׁאֵינוֹ מְחוּסָּר אֶלָּא גִּישָׁה, יָצָא זֶה שֶׁמְחוּסָּר לְבִישָׁה וְגִישָׁה.

Rav Aḥa bar Ya’akov said: Everyone agrees with regard to the second sanctification that one dresses, and afterward sanctifies his hands and feet. What is the reason for this? It is as the verse states: “Or when they approach the altar to serve, to burn an offering by fire to God, they shall wash their hands and feet so that they do not die” (Exodus 30:20–21). This teaches that the priest who is obligated to sanctify his hands and feet is one who is lacking only the element of approach to the altar to begin performing the service, to the exclusion of that priest who has not yet donned the priestly vestments, who is lacking both the element of donning priestly vestments and the element of approach to the altar. Sanctification of the hands and feet prior to the service is performed when he is already dressed.

אֲמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרָבָא לְרַב אָשֵׁי: לָא רַב חִסְדָּא אִית לֵיהּ דְּרַב אַחָא, וְלָא רַב אַחָא אִית לֵיהּ דְּרַב חִסְדָּא. דְּאִם כֵּן, לְרַבִּי הָווּ לְהוּ חֲמֵיסַר קִידּוּשִׁין.

Rav Aḥa, son of Rava, said to Rav Ashi: Neither does Rav Ḥisda, who said that according to Rabbi Yehuda HaNasi the priest performs the two sanctifications before donning the garments, agree with Rav Aḥa, who said that according to Rabbi Yehuda HaNasi the sanctification is done after donning the garments; nor does Rav Aḥa, who said that according to Rabbi Yehuda HaNasi the sanctification must be performed directly prior to the service, agree with Rav Ḥisda, who said that according to Rabbi Yehuda HaNasi the two sanctifications are performed before donning the garments. As, if they do agree, according to Rabbi Yehuda HaNasi there are fifteen sanctifications. For each change of garments he would require three sanctifications: One when he undresses, one prior to dressing, and one after he is dressed.

הֵבִיאוּ לוֹ אֶת הַתָּמִיד קְרָצוֹ וְכוּ׳. מַאי קְרָצוֹ? אָמַר עוּלָּא: לִישָּׁנָא דִקְטָלָא הוּא. אָמַר רַב נַחְמָן בַּר יִצְחָק, מַאי קְרָא: ״עֶגְלָה יְפֵהפִיָּה מִצְרָיִם קֶרֶץ מִצָּפוֹן בָּא בָא״. מַאי מַשְׁמַע? כְּדִמְתַרְגֵּם רַב יוֹסֵף: ״מַלְכוּ יָאֲיָא הֲוָת מִצְרַיִם עַמְמִין קָטוֹלִין מִצִּיפּוּנָא יֵיתוֹן עֲלַהּ״. קְרָצוֹ בְּכַמָּה? אָמַר עוּלָּא: בְּרוֹב שְׁנַיִם.

§ It was taught in the mishna: They brought him the sheep for the daily morning offering, which he slaughtered [keratzo]. The Gemara asks: What is the meaning of keratzo? Ulla said: It is a term meaning killing. Rav Naḥman bar Yitzḥak said: What is the verse that indicates this meaning? It is stated: “Egypt is a very fair heifer, but the keretz out of north is come, it is come” (Jeremiah 46:20). The Gemara asks: From where may it be inferred that keretz means killing? The Gemara explains: It is as translated by Rav Yosef: Egypt is a fair kingdom, but murderous nations will come upon it from the north. The Gemara asks: When he slaughtered the sheep, to what extent did he do so? Ulla said: He slaughtered the animal with a cut through the majority of each of the two organs, the windpipe and the gullet, which is sufficient to render the animal ritually slaughtered.

וְכֵן אָמַר רַבִּי יוֹחָנָן: בְּרוֹב שְׁנַיִם. וְאַף רֵישׁ לָקִישׁ סָבַר בְּרוֹב שְׁנַיִם, דְּאָמַר רֵישׁ לָקִישׁ: וְכִי מֵאַחַר שֶׁשָּׁנִינוּ: רוּבּוֹ שֶׁל אֶחָד כָּמוֹהוּ, לָמָּה שָׁנִינוּ: רוֹב אֶחָד בָּעוֹף וְרוֹב שְׁנַיִם בַּבְּהֵמָה? לְפִי שֶׁשָּׁנִינוּ: הֵבִיאוּ לוֹ אֶת הַתָּמִיד, קְרָצוֹ וּמֵירַק אַחֵר שְׁחִיטָה עַל יָדוֹ, וְקִיבֵּל אֶת הַדָּם וּזְרָקוֹ. יָכוֹל לֹא מֵירַק — יְהֵא פָּסוּל.

And similarly, Rav Yoḥanan said: With the majority of each of the two organs. And Reish Lakish also held: With the majority of each of the two organs. This is indeed Reish Lakish’s opinion, as Reish Lakish said: Once we learned in the halakhot of ritual slaughter that the majority of one organ is like the whole, why was it necessary that we also learn there that in order for the slaughter to be valid it requires the majority of one organ in a bird and the majority of each of two organs in an animal? That is clear based on the principle that one organ is required in a bird and two in an animal. Rather, since we learned: 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 the High Priest received the blood in a vessel and sprinkled it on the altar; one might have thought that if the other priest did not complete cutting through the two organs, the slaughter would be invalid.

יָכוֹל לֹא מֵירַק יְהֵא פָּסוּל?! אִם כֵּן הָוְיָא לֵיהּ עֲבוֹדָה בְּאַחֵר, (וּתְנַן): כׇּל עֲבוֹדוֹת יוֹם הַכִּפּוּרִים אֵינָן כְּשֵׁרוֹת אֶלָּא בּוֹ! הָכִי קָאָמַר: יָכוֹל יְהֵא פָּסוּל מִדְּרַבָּנַן,

The Gemara asks: How is it possible that one might have thought that if the other priest did not complete cutting through the two organs, the slaughter would be invalid? If that is so, the completion of the slaughter is a Temple service performed by another on Yom Kippur. And it was taught in a baraita: All Yom Kippur services are valid only if performed by the High Priest. The Gemara answers that this is what Reish Lakish is saying: Clearly, there is no requirement by Torah law to complete the slaughter of the two organs. One might have thought that it would be invalid by rabbinic law;

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