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Today's Daf Yomi

May 13, 2021 | 讘壮 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 is sponsored by聽the students at the Emerging Scholars of Yeshivat Maharat in聽honor of Rabbanit Michelle and all your work!

Yoma 32

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 鈥 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?

注砖专讛 拽讬讚讜砖讬谉 讗诇讗 诇专讘谞谉 转砖注讛 讛讜讜 讗诪专讬 诇讱 专讘谞谉 拽讬讚讜砖讗 讘转专讗 讻讬 驻砖讬讟 讘讙讚讬 拽讚砖 讜诇讘讬砖 讘讙讚讬 讞讜诇 注讘讬讚 诇讬讛 讛转诐

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鈥 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.

转谞讜 专讘谞谉 讜讘讗 讗讛专谉 讗诇 讗讛诇 诪讜注讚 诇诪讛 讛讜讗 讘讗 讗讬谞讜 讘讗 讗诇讗 诇讛讜爪讬讗 讗转 讛讻祝 讜讗转 讛诪讞转讛 (砖讻诇) 讛驻专砖讛 讻讜诇讛 谞讗诪专讛 注诇 讛住讚专 讞讜抓 诪驻住讜拽 讝讛 诪讗讬 讟注诪讗

The Sages taught the following with regard to the verse: 鈥淎nd Aaron shall come into the Tent of Meeting鈥 (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鈥檚 ram before removing the spoon and the coal pan?

讗诪专 专讘 讞住讚讗 讙诪讬专讬 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 讜讗讬 讻住讚专谉 诇讗 诪砖讻讞转 诇讛讜 讗诇讗 砖诇砖 讟讘讬诇讜转 讜砖砖讛 拽讬讚讜砖讬谉

Rav 岣sda 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鈥檚 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.

转谞讬讗 讗诪专 专讘讬 讬讛讜讚讛 诪谞讬谉 诇讞诪砖 讟讘讬诇讜转 讜注砖专讛 拽讬讚讜砖讬谉 砖讟讜讘诇 讻讛谉 讙讚讜诇 讜诪拽讚砖 讘讜 讘讬讜诐 转诇诪讜讚 诇讜诪专 讜讘讗 讗讛专谉 讗诇 讗讛诇 诪讜注讚 讜驻砖讟 讗转 讘讙讚讬 讛讘讚 讜专讞抓 讘砖专讜 讘诪讬诐 讘诪拽讜诐 拽讚讜砖 讜诇讘砖 讗转 讘讙讚讬讜 讜讬爪讗 讜注砖讛 讛讗 诇诪讚转 砖讻诇 讛诪砖谞讛 诪注讘讜讚讛 诇注讘讜讚讛 讟注讜谉 讟讘讬诇讛

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: 鈥淎nd 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鈥 (Leviticus 16:23鈥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.

讗诪专 专讘讬 诪谞讬谉 诇讞诪砖 讟讘讬诇讜转 讜注砖专讛 拽讬讚讜砖讬谉 砖讟讜讘诇 讻讛谉 讙讚讜诇 讜诪拽讚砖 讘讜 讘讬讜诐 砖谞讗诪专 讻转讜谞转 讘讚 拽讜讚砖 讬诇讘砖 讜诪讻谞住讬 讘讚 讬讛讬讜 注诇 讘砖专讜 讜讘讗讘谞讟 讘讚 讬讞讙讜专 讜讘诪爪谞驻转 讘讚 讬爪谞讜祝 讘讙讚讬 拽讚砖 讛诐 讜专讞抓 讘诪讬诐 讗转 讘砖专讜 讜诇讘砖诐 讛讗 诇诪讚转 砖讻诇 讛诪砖谞讛 诪注讘讜讚讛 诇注讘讜讚讛 讟注讜谉 讟讘讬诇讛 讜讗讜诪专 讘讙讚讬 拽讚砖 讛诐 讛讜拽砖讜 讻诇 讛讘讙讚讬诐 讻讜诇谉 讝讛 诇讝讛

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: 鈥淗e 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鈥 (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: 鈥淭hey are sacred garments鈥; 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.

讜讞诪砖 注讘讜讚讜转 讛谉 转诪讬讚 砖诇 砖讞专 讘讘讙讚讬 讝讛讘 注讘讜讚转 讛讬讜诐 讘讘讙讚讬 诇讘谉 讗讬诇讜 讜讗讬诇 讛注诐 讘讘讙讚讬 讝讛讘 讻祝 讜诪讞转讛 讘讘讙讚讬 诇讘谉 转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐 讘讘讙讚讬 讝讛讘

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.

讜诪谞讬谉 砖讻诇 讟讘讬诇讛 讜讟讘讬诇讛 爪专讬讻讛 砖谞讬 拽讬讚讜砖讬谉 转诇诪讜讚 诇讜诪专 讜驻砖讟 讜专讞抓 讜专讞抓 讜诇讘砖

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: 鈥淎nd 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鈥 (Leviticus 16:23鈥24). And it says: 鈥淎nd he shall wash his flesh in water in a sacred place and put on his garments鈥 (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.

专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 讗讜诪专 拽诇 讜讞讜诪专 讜诪讛 讘诪拽讜诐 砖讗讬谉 讟注讜谉 讟讘讬诇讛 讟注讜谉 拽讬讚讜砖 诪拽讜诐 砖讟注讜谉 讟讘讬诇讛 讗讬谞讜 讚讬谉 砖讟注讜谉 拽讬讚讜砖

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?

讗讬 诪讛 诇讛诇谉 拽讬讚讜砖 讗讞讚 讗祝 讻讗谉 拽讬讚讜砖 讗讞讚 转诇诪讜讚 诇讜诪专 讜讘讗 讗讛专谉 讗诇 讗讛诇 诪讜注讚 讜驻砖讟 讗转 讘讙讚讬 讛讘讚 讗砖专 诇讘砖 诪讛 转诇诪讜讚 诇讜诪专 讗砖专 诇讘砖 讻诇讜诐 讗讚诐 驻讜砖讟 讗诇讗 诪讛 砖诇讘砖 讗诇讗 诇讛拽讬砖 驻砖讬讟讛 诇诇讘讬砖讛 诪讛 诇讘讬砖讛 讟注讜谉 拽讬讚讜砖 讗祝 驻砖讬讟讛 讟注讜谉 拽讬讚讜砖

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: 鈥淎nd Aaron shall come into the Tent of Meeting and he shall remove the linen garments that he put on鈥 (Leviticus 16:23). What is the meaning when the verse states: 鈥淭hat he put on鈥? 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.

讗诪专 专讘讬 讬讛讜讚讛 诪谞讬谉 诇讞诪砖 讟讘讬诇讜转 讜注砖专讛 拽讬讚讜砖讬谉 砖讟讜讘诇 讻讛谉 讙讚讜诇 讜诪拽讚砖 讘讜 讘讬讜诐 转诇诪讜讚 诇讜诪专 讜讘讗 讗讛专谉 讗诇 讗讛诇 诪讜注讚 讜专讞抓 讗转 讘砖专讜 讘诪讬诐 讘诪拽讜诐 拽讚讜砖 讛讗 诇诪讚转 砖讻诇 讛诪砖谞讛 诪注讘讜讚讛 诇注讘讜讚讛 讟注讜谉 讟讘讬诇讛 讗砖讻讞谉 诪讘讙讚讬 诇讘谉 诇讘讙讚讬 讝讛讘 诪讘讙讚讬 讝讛讘 诇讘讙讚讬 诇讘谉 诪谞讬谉

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: 鈥淎nd 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鈥 (Leviticus 16:23鈥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?

转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 拽诇 讜讞讜诪专 诪讛 讘讙讚讬 讝讛讘 砖讗讬谉 讻讛谉 谞讻谞住 讘讛谉 诇驻谞讬 讜诇驻谞讬诐 讟注讜谉 讟讘讬诇讛 讘讙讚讬 诇讘谉 砖谞讻谞住 讘讛谉 诇驻谞讬 讜诇驻谞讬诐 讗讬谞讜 讚讬谉 砖讟注讜谉 讟讘讬诇讛 讗讬讻讗 诇诪驻专讱 诪讛 诇讘讙讚讬 讝讛讘 砖讻谉 讻驻专转谉 诪专讜讘讛 讗诇讗 谞驻拽讗 诇讬讛 诪讚专讘讬

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.

讗诪专 专讘讬 诪谞讬谉 诇讞诪砖 讟讘讬诇讜转 讜注砖专讛 拽讬讚讜砖讬谉 砖讟讜讘诇 讻讛谉 讙讚讜诇 讜诪拽讚砖 讘讜 讘讬讜诐 转诇诪讜讚 诇讜诪专 讻转谞转 讘讚 拽讜讚砖 讬诇讘砖 讛讗 诇诪讚转 砖讻诇 讛诪砖谞讛 诪注讘讜讚讛 诇注讘讜讚讛 砖讟注讜谉 讟讘讬诇讛 讗砖讻讞谉 诪讘讙讚讬 讝讛讘 诇讘讙讚讬 诇讘谉 诪讘讙讚讬 诇讘谉 诇讘讙讚讬 讝讛讘 诪谞讬谉

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 im-merses and sanctifies his hands and feet, respectively, on the day of Yom Kippur? They are derived from the verse that states: 鈥淗e 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鈥 (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?

转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 拽诇 讜讞讜诪专 诪讛 讘讙讚讬 诇讘谉 砖讗讬谉 讻驻专转谉 诪专讜讘讛 讟注讜谞讬谉 讟讘讬诇讛 讘讙讚讬 讝讛讘 砖讻驻专转谉 诪专讜讘讛 讗讬谞讜 讚讬谉 砖讟注讜谞讬谉 讟讘讬诇讛

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?

讗讬讻讗 诇诪驻专讱 诪讛 诇讘讙讚讬 诇讘谉 砖讻谉 谞讻谞住 讘讛谉 诇驻谞讬 讜诇驻谞讬诐 讛讬讬谞讜 讚拽转谞讬 讜讗讜诪专 讘讙讚讬 拽讜讚砖 讛诐 讜专讞抓 讗转 讘砖专讜 讘诪讬诐 讜诇讘砖诐

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: 鈥淭hey are sacred garments, and he shall wash his flesh in water and then put them on鈥 (Leviticus 16:4), meaning immersion is required before donning all sacred garments.

讜讞诪砖 注讘讜讚讜转 讛谉 转诪讬讚 砖诇 砖讞专 讘讘讙讚讬 讝讛讘 注讘讜讚转 讛讬讜诐 讘讘讙讚讬 诇讘谉 讗讬诇讜 讜讗讬诇 讛注诐 讘讘讙讚讬 讝讛讘 讻祝 讜诪讞转讛 讘讘讙讚讬 诇讘谉 转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐 讘讘讙讚讬 讝讛讘

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.

讜诪谞讬谉 砖讻诇 讟讘讬诇讛 讜讟讘讬诇讛 爪专讬讻讛 砖谞讬 拽讬讚讜砖讬谉 转诇诪讜讚 诇讜诪专 讜驻砖讟 讜专讞抓 讜专讞抓 讜诇讘砖 讛讗讬 讘讟讘讬诇讛 讻转讬讘 讗诐 讗讬谞讜 注谞讬谉 诇讟讘讬诇讛 讚谞驻拽讗 诇讬讛 诪讘讙讚讬 拽讚砖 讛诐 转谞讛讜 注谞讬谉 诇拽讬讚讜砖

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: 鈥淎nd 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鈥 (Leviticus 16:23鈥24). And it says: 鈥淎nd he shall wash his flesh in water in a sacred place and put on his garments鈥 (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: 鈥淭hey are sacred garments鈥 (Leviticus 16:4), indicating that every change of clothes requires immersion, then render it a matter relating to sanctification.

讜诇讬讻转讘讬讛 专讞诪谞讗 讘诇砖讜谉 拽讬讚讜砖 讛讗 拽讗 诪砖诪注 诇谉 讚讟讘讬诇讛 讻拽讬讚讜砖 诪讛 拽讬讚讜砖 讘诪拽讜诐 拽讚讜砖 讗祝 讟讘讬诇讛 讘诪拽讜诐 拽讚讜砖

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.

讜专讘讬 讬讛讜讚讛 拽讬讚讜砖 诪谞讗 诇讬讛 谞驻拽讗 诇讬讛 诪讚专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉

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?

讗诪专 专讘 讞住讚讗 讛讗 讚专讘讬 诪驻拽讗 诪讚专讘讬 诪讗讬专 讜诪驻拽讗 诪讚专讘谞谉 诪驻拽讗 诪讚专讘谞谉 讚讗讬诇讜 专讘谞谉 讗诪专讬 讻砖讛讜讗 诇讘讜砖 诪拽讚砖 讜讗讬讛讜 讗诪专 讻砖讛讜讗 驻讜砖讟 诪拽讚砖 讜诪驻拽讗 诪讚专讘讬 诪讗讬专 讚讗讬诇讜 专讘讬 诪讗讬专 讗诪专 讛讱 拽讬讚讜砖 讘转专讗 讻砖讛讜讗 诇讘讜砖 诪拽讚砖 讜讗讬讛讜 讗诪专 讻砖讛讜讗 驻讜砖讟 诪拽讚砖

Rav 岣sda 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.

讗诪专 专讘 讗讞讗 讘专 讬注拽讘 讛讻诇 诪讜讚讬谉 讘拽讬讚讜砖 砖谞讬 砖诇讜讘砖 讜讗讞专 讻讱 诪拽讚砖 诪讗讬 讟注诪讗 讚讗诪专 拽专讗 讗讜 讘讙砖转诐 讗诇 讛诪讝讘讞 诪讬 砖讗讬谞讜 诪讞讜住专 讗诇讗 讙讬砖讛 讬爪讗 讝讛 砖诪讞讜住专 诇讘讬砖讛 讜讙讬砖讛

Rav A岣 bar Ya鈥檃kov 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: 鈥淥r 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鈥 (Exodus 30:20鈥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.

讗诪专 诇讬讛 专讘 讗讞讗 讘专讬讛 讚专讘讗 诇专讘 讗砖讬 诇讗 专讘 讞住讚讗 讗讬转 诇讬讛 讚专讘 讗讞讗 讜诇讗 专讘 讗讞讗 讗讬转 诇讬讛 讚专讘 讞住讚讗 讚讗诐 讻谉 诇专讘讬 讛讜讜 诇讬讛 讞诪讬住专 拽讬讚讜砖讬谉

Rav A岣, son of Rava, said to Rav Ashi: Neither does Rav 岣sda, who said that according to Rabbi Yehuda HaNasi the priest performs the two sanctifications before donning the garments, agree with Rav A岣, who said that that according to Rabbi Yehuda HaNasi the sanctification is done after donning the garments; nor does Rav A岣, who said that according to Rabbi Yehuda HaNasi the sanctification must be performed directly prior to the service, agree with Rav 岣sda, 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.

讛讘讬讗讜 诇讜 讗转 讛转诪讬讚 拽专爪讜 讜讻讜壮 诪讗讬 拽专爪讜 讗诪专 注讜诇讗 诇讬砖谞讗 讚拽讟诇讗 讛讜讗 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 诪讗讬 拽专讗 注讙诇讛 讬驻讛驻讬讛 诪爪专讬诐 拽专抓 诪爪驻讜谉 讘讗 讘讗 诪讗讬 诪砖诪注 讻讚诪转专讙诐 专讘 讬讜住祝 诪诇讻讗 讬讗讬 讛讜讛 诪爪专讬诐 注诪诪讬谉 拽讟讜诇讬谉 诪爪讬驻讜谞讗 讬讬转讜谉 注诇讛 拽专爪讜 讘讻诪讛 讗诪专 注讜诇讗 讘专讜讘 砖谞讬诐

搂 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 Na岣an bar Yitz岣k said: What is the verse that indicates this meaning? It is stated: 鈥淓gypt is a very fair heifer, but the keretz out of north is come, it is come鈥 (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.

讜讻谉 讗诪专 专讘讬 讬讜讞谞谉 讘专讜讘 砖谞讬诐 讜讗祝 专讬砖 诇拽讬砖 住讘专 讘专讜讘 砖谞讬诐 讚讗诪专 专讬砖 诇拽讬砖 讜讻讬 诪讗讞专 砖砖谞讬谞讜 专讜讘讜 砖诇 讗讞讚 讻诪讜讛讜 诇诪讛 砖谞讬谞讜 专讜讘 讗讞讚 讘注讜祝 讜专讜讘 砖谞讬诐 讘讘讛诪讛 诇驻讬 砖砖谞讬谞讜 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 讜拽讬讘诇 讗转 讛讚诐 讜讝专拽讜 讬讻讜诇 诇讗 诪讬专拽 讬讛讗 驻住讜诇

And similarly, Rav Yo岣nan 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鈥檚 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.

讬讻讜诇 诇讗 诪讬专拽 讬讛讗 驻住讜诇 讗诐 讻谉 讛讜讬讗 诇讬讛 注讘讜讚讛 讘讗讞专 (讜转谞谉) 讻诇 注讘讜讚讜转 讬讜诐 讛讻驻讜专讬诐 讗讬谞谉 讻砖专讜转 讗诇讗 讘讜 讛讻讬 拽讗诪专 讬讻讜诇 讬讛讗 驻住讜诇 诪讚专讘谞谉

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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Yoma 32: Wardrobe Functions

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

Yoma 32

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Yoma 32

注砖专讛 拽讬讚讜砖讬谉 讗诇讗 诇专讘谞谉 转砖注讛 讛讜讜 讗诪专讬 诇讱 专讘谞谉 拽讬讚讜砖讗 讘转专讗 讻讬 驻砖讬讟 讘讙讚讬 拽讚砖 讜诇讘讬砖 讘讙讚讬 讞讜诇 注讘讬讚 诇讬讛 讛转诐

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鈥 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.

转谞讜 专讘谞谉 讜讘讗 讗讛专谉 讗诇 讗讛诇 诪讜注讚 诇诪讛 讛讜讗 讘讗 讗讬谞讜 讘讗 讗诇讗 诇讛讜爪讬讗 讗转 讛讻祝 讜讗转 讛诪讞转讛 (砖讻诇) 讛驻专砖讛 讻讜诇讛 谞讗诪专讛 注诇 讛住讚专 讞讜抓 诪驻住讜拽 讝讛 诪讗讬 讟注诪讗

The Sages taught the following with regard to the verse: 鈥淎nd Aaron shall come into the Tent of Meeting鈥 (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鈥檚 ram before removing the spoon and the coal pan?

讗诪专 专讘 讞住讚讗 讙诪讬专讬 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 讜讗讬 讻住讚专谉 诇讗 诪砖讻讞转 诇讛讜 讗诇讗 砖诇砖 讟讘讬诇讜转 讜砖砖讛 拽讬讚讜砖讬谉

Rav 岣sda 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鈥檚 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.

转谞讬讗 讗诪专 专讘讬 讬讛讜讚讛 诪谞讬谉 诇讞诪砖 讟讘讬诇讜转 讜注砖专讛 拽讬讚讜砖讬谉 砖讟讜讘诇 讻讛谉 讙讚讜诇 讜诪拽讚砖 讘讜 讘讬讜诐 转诇诪讜讚 诇讜诪专 讜讘讗 讗讛专谉 讗诇 讗讛诇 诪讜注讚 讜驻砖讟 讗转 讘讙讚讬 讛讘讚 讜专讞抓 讘砖专讜 讘诪讬诐 讘诪拽讜诐 拽讚讜砖 讜诇讘砖 讗转 讘讙讚讬讜 讜讬爪讗 讜注砖讛 讛讗 诇诪讚转 砖讻诇 讛诪砖谞讛 诪注讘讜讚讛 诇注讘讜讚讛 讟注讜谉 讟讘讬诇讛

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: 鈥淎nd 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鈥 (Leviticus 16:23鈥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.

讗诪专 专讘讬 诪谞讬谉 诇讞诪砖 讟讘讬诇讜转 讜注砖专讛 拽讬讚讜砖讬谉 砖讟讜讘诇 讻讛谉 讙讚讜诇 讜诪拽讚砖 讘讜 讘讬讜诐 砖谞讗诪专 讻转讜谞转 讘讚 拽讜讚砖 讬诇讘砖 讜诪讻谞住讬 讘讚 讬讛讬讜 注诇 讘砖专讜 讜讘讗讘谞讟 讘讚 讬讞讙讜专 讜讘诪爪谞驻转 讘讚 讬爪谞讜祝 讘讙讚讬 拽讚砖 讛诐 讜专讞抓 讘诪讬诐 讗转 讘砖专讜 讜诇讘砖诐 讛讗 诇诪讚转 砖讻诇 讛诪砖谞讛 诪注讘讜讚讛 诇注讘讜讚讛 讟注讜谉 讟讘讬诇讛 讜讗讜诪专 讘讙讚讬 拽讚砖 讛诐 讛讜拽砖讜 讻诇 讛讘讙讚讬诐 讻讜诇谉 讝讛 诇讝讛

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: 鈥淗e 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鈥 (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: 鈥淭hey are sacred garments鈥; 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.

讜讞诪砖 注讘讜讚讜转 讛谉 转诪讬讚 砖诇 砖讞专 讘讘讙讚讬 讝讛讘 注讘讜讚转 讛讬讜诐 讘讘讙讚讬 诇讘谉 讗讬诇讜 讜讗讬诇 讛注诐 讘讘讙讚讬 讝讛讘 讻祝 讜诪讞转讛 讘讘讙讚讬 诇讘谉 转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐 讘讘讙讚讬 讝讛讘

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.

讜诪谞讬谉 砖讻诇 讟讘讬诇讛 讜讟讘讬诇讛 爪专讬讻讛 砖谞讬 拽讬讚讜砖讬谉 转诇诪讜讚 诇讜诪专 讜驻砖讟 讜专讞抓 讜专讞抓 讜诇讘砖

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: 鈥淎nd 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鈥 (Leviticus 16:23鈥24). And it says: 鈥淎nd he shall wash his flesh in water in a sacred place and put on his garments鈥 (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.

专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 讗讜诪专 拽诇 讜讞讜诪专 讜诪讛 讘诪拽讜诐 砖讗讬谉 讟注讜谉 讟讘讬诇讛 讟注讜谉 拽讬讚讜砖 诪拽讜诐 砖讟注讜谉 讟讘讬诇讛 讗讬谞讜 讚讬谉 砖讟注讜谉 拽讬讚讜砖

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?

讗讬 诪讛 诇讛诇谉 拽讬讚讜砖 讗讞讚 讗祝 讻讗谉 拽讬讚讜砖 讗讞讚 转诇诪讜讚 诇讜诪专 讜讘讗 讗讛专谉 讗诇 讗讛诇 诪讜注讚 讜驻砖讟 讗转 讘讙讚讬 讛讘讚 讗砖专 诇讘砖 诪讛 转诇诪讜讚 诇讜诪专 讗砖专 诇讘砖 讻诇讜诐 讗讚诐 驻讜砖讟 讗诇讗 诪讛 砖诇讘砖 讗诇讗 诇讛拽讬砖 驻砖讬讟讛 诇诇讘讬砖讛 诪讛 诇讘讬砖讛 讟注讜谉 拽讬讚讜砖 讗祝 驻砖讬讟讛 讟注讜谉 拽讬讚讜砖

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: 鈥淎nd Aaron shall come into the Tent of Meeting and he shall remove the linen garments that he put on鈥 (Leviticus 16:23). What is the meaning when the verse states: 鈥淭hat he put on鈥? 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.

讗诪专 专讘讬 讬讛讜讚讛 诪谞讬谉 诇讞诪砖 讟讘讬诇讜转 讜注砖专讛 拽讬讚讜砖讬谉 砖讟讜讘诇 讻讛谉 讙讚讜诇 讜诪拽讚砖 讘讜 讘讬讜诐 转诇诪讜讚 诇讜诪专 讜讘讗 讗讛专谉 讗诇 讗讛诇 诪讜注讚 讜专讞抓 讗转 讘砖专讜 讘诪讬诐 讘诪拽讜诐 拽讚讜砖 讛讗 诇诪讚转 砖讻诇 讛诪砖谞讛 诪注讘讜讚讛 诇注讘讜讚讛 讟注讜谉 讟讘讬诇讛 讗砖讻讞谉 诪讘讙讚讬 诇讘谉 诇讘讙讚讬 讝讛讘 诪讘讙讚讬 讝讛讘 诇讘讙讚讬 诇讘谉 诪谞讬谉

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: 鈥淎nd 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鈥 (Leviticus 16:23鈥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?

转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 拽诇 讜讞讜诪专 诪讛 讘讙讚讬 讝讛讘 砖讗讬谉 讻讛谉 谞讻谞住 讘讛谉 诇驻谞讬 讜诇驻谞讬诐 讟注讜谉 讟讘讬诇讛 讘讙讚讬 诇讘谉 砖谞讻谞住 讘讛谉 诇驻谞讬 讜诇驻谞讬诐 讗讬谞讜 讚讬谉 砖讟注讜谉 讟讘讬诇讛 讗讬讻讗 诇诪驻专讱 诪讛 诇讘讙讚讬 讝讛讘 砖讻谉 讻驻专转谉 诪专讜讘讛 讗诇讗 谞驻拽讗 诇讬讛 诪讚专讘讬

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.

讗诪专 专讘讬 诪谞讬谉 诇讞诪砖 讟讘讬诇讜转 讜注砖专讛 拽讬讚讜砖讬谉 砖讟讜讘诇 讻讛谉 讙讚讜诇 讜诪拽讚砖 讘讜 讘讬讜诐 转诇诪讜讚 诇讜诪专 讻转谞转 讘讚 拽讜讚砖 讬诇讘砖 讛讗 诇诪讚转 砖讻诇 讛诪砖谞讛 诪注讘讜讚讛 诇注讘讜讚讛 砖讟注讜谉 讟讘讬诇讛 讗砖讻讞谉 诪讘讙讚讬 讝讛讘 诇讘讙讚讬 诇讘谉 诪讘讙讚讬 诇讘谉 诇讘讙讚讬 讝讛讘 诪谞讬谉

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 im-merses and sanctifies his hands and feet, respectively, on the day of Yom Kippur? They are derived from the verse that states: 鈥淗e 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鈥 (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?

转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 拽诇 讜讞讜诪专 诪讛 讘讙讚讬 诇讘谉 砖讗讬谉 讻驻专转谉 诪专讜讘讛 讟注讜谞讬谉 讟讘讬诇讛 讘讙讚讬 讝讛讘 砖讻驻专转谉 诪专讜讘讛 讗讬谞讜 讚讬谉 砖讟注讜谞讬谉 讟讘讬诇讛

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?

讗讬讻讗 诇诪驻专讱 诪讛 诇讘讙讚讬 诇讘谉 砖讻谉 谞讻谞住 讘讛谉 诇驻谞讬 讜诇驻谞讬诐 讛讬讬谞讜 讚拽转谞讬 讜讗讜诪专 讘讙讚讬 拽讜讚砖 讛诐 讜专讞抓 讗转 讘砖专讜 讘诪讬诐 讜诇讘砖诐

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: 鈥淭hey are sacred garments, and he shall wash his flesh in water and then put them on鈥 (Leviticus 16:4), meaning immersion is required before donning all sacred garments.

讜讞诪砖 注讘讜讚讜转 讛谉 转诪讬讚 砖诇 砖讞专 讘讘讙讚讬 讝讛讘 注讘讜讚转 讛讬讜诐 讘讘讙讚讬 诇讘谉 讗讬诇讜 讜讗讬诇 讛注诐 讘讘讙讚讬 讝讛讘 讻祝 讜诪讞转讛 讘讘讙讚讬 诇讘谉 转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐 讘讘讙讚讬 讝讛讘

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.

讜诪谞讬谉 砖讻诇 讟讘讬诇讛 讜讟讘讬诇讛 爪专讬讻讛 砖谞讬 拽讬讚讜砖讬谉 转诇诪讜讚 诇讜诪专 讜驻砖讟 讜专讞抓 讜专讞抓 讜诇讘砖 讛讗讬 讘讟讘讬诇讛 讻转讬讘 讗诐 讗讬谞讜 注谞讬谉 诇讟讘讬诇讛 讚谞驻拽讗 诇讬讛 诪讘讙讚讬 拽讚砖 讛诐 转谞讛讜 注谞讬谉 诇拽讬讚讜砖

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: 鈥淎nd 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鈥 (Leviticus 16:23鈥24). And it says: 鈥淎nd he shall wash his flesh in water in a sacred place and put on his garments鈥 (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: 鈥淭hey are sacred garments鈥 (Leviticus 16:4), indicating that every change of clothes requires immersion, then render it a matter relating to sanctification.

讜诇讬讻转讘讬讛 专讞诪谞讗 讘诇砖讜谉 拽讬讚讜砖 讛讗 拽讗 诪砖诪注 诇谉 讚讟讘讬诇讛 讻拽讬讚讜砖 诪讛 拽讬讚讜砖 讘诪拽讜诐 拽讚讜砖 讗祝 讟讘讬诇讛 讘诪拽讜诐 拽讚讜砖

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.

讜专讘讬 讬讛讜讚讛 拽讬讚讜砖 诪谞讗 诇讬讛 谞驻拽讗 诇讬讛 诪讚专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉

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?

讗诪专 专讘 讞住讚讗 讛讗 讚专讘讬 诪驻拽讗 诪讚专讘讬 诪讗讬专 讜诪驻拽讗 诪讚专讘谞谉 诪驻拽讗 诪讚专讘谞谉 讚讗讬诇讜 专讘谞谉 讗诪专讬 讻砖讛讜讗 诇讘讜砖 诪拽讚砖 讜讗讬讛讜 讗诪专 讻砖讛讜讗 驻讜砖讟 诪拽讚砖 讜诪驻拽讗 诪讚专讘讬 诪讗讬专 讚讗讬诇讜 专讘讬 诪讗讬专 讗诪专 讛讱 拽讬讚讜砖 讘转专讗 讻砖讛讜讗 诇讘讜砖 诪拽讚砖 讜讗讬讛讜 讗诪专 讻砖讛讜讗 驻讜砖讟 诪拽讚砖

Rav 岣sda 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.

讗诪专 专讘 讗讞讗 讘专 讬注拽讘 讛讻诇 诪讜讚讬谉 讘拽讬讚讜砖 砖谞讬 砖诇讜讘砖 讜讗讞专 讻讱 诪拽讚砖 诪讗讬 讟注诪讗 讚讗诪专 拽专讗 讗讜 讘讙砖转诐 讗诇 讛诪讝讘讞 诪讬 砖讗讬谞讜 诪讞讜住专 讗诇讗 讙讬砖讛 讬爪讗 讝讛 砖诪讞讜住专 诇讘讬砖讛 讜讙讬砖讛

Rav A岣 bar Ya鈥檃kov 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: 鈥淥r 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鈥 (Exodus 30:20鈥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.

讗诪专 诇讬讛 专讘 讗讞讗 讘专讬讛 讚专讘讗 诇专讘 讗砖讬 诇讗 专讘 讞住讚讗 讗讬转 诇讬讛 讚专讘 讗讞讗 讜诇讗 专讘 讗讞讗 讗讬转 诇讬讛 讚专讘 讞住讚讗 讚讗诐 讻谉 诇专讘讬 讛讜讜 诇讬讛 讞诪讬住专 拽讬讚讜砖讬谉

Rav A岣, son of Rava, said to Rav Ashi: Neither does Rav 岣sda, who said that according to Rabbi Yehuda HaNasi the priest performs the two sanctifications before donning the garments, agree with Rav A岣, who said that that according to Rabbi Yehuda HaNasi the sanctification is done after donning the garments; nor does Rav A岣, who said that according to Rabbi Yehuda HaNasi the sanctification must be performed directly prior to the service, agree with Rav 岣sda, 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.

讛讘讬讗讜 诇讜 讗转 讛转诪讬讚 拽专爪讜 讜讻讜壮 诪讗讬 拽专爪讜 讗诪专 注讜诇讗 诇讬砖谞讗 讚拽讟诇讗 讛讜讗 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 诪讗讬 拽专讗 注讙诇讛 讬驻讛驻讬讛 诪爪专讬诐 拽专抓 诪爪驻讜谉 讘讗 讘讗 诪讗讬 诪砖诪注 讻讚诪转专讙诐 专讘 讬讜住祝 诪诇讻讗 讬讗讬 讛讜讛 诪爪专讬诐 注诪诪讬谉 拽讟讜诇讬谉 诪爪讬驻讜谞讗 讬讬转讜谉 注诇讛 拽专爪讜 讘讻诪讛 讗诪专 注讜诇讗 讘专讜讘 砖谞讬诐

搂 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 Na岣an bar Yitz岣k said: What is the verse that indicates this meaning? It is stated: 鈥淓gypt is a very fair heifer, but the keretz out of north is come, it is come鈥 (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.

讜讻谉 讗诪专 专讘讬 讬讜讞谞谉 讘专讜讘 砖谞讬诐 讜讗祝 专讬砖 诇拽讬砖 住讘专 讘专讜讘 砖谞讬诐 讚讗诪专 专讬砖 诇拽讬砖 讜讻讬 诪讗讞专 砖砖谞讬谞讜 专讜讘讜 砖诇 讗讞讚 讻诪讜讛讜 诇诪讛 砖谞讬谞讜 专讜讘 讗讞讚 讘注讜祝 讜专讜讘 砖谞讬诐 讘讘讛诪讛 诇驻讬 砖砖谞讬谞讜 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 讜拽讬讘诇 讗转 讛讚诐 讜讝专拽讜 讬讻讜诇 诇讗 诪讬专拽 讬讛讗 驻住讜诇

And similarly, Rav Yo岣nan 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鈥檚 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.

讬讻讜诇 诇讗 诪讬专拽 讬讛讗 驻住讜诇 讗诐 讻谉 讛讜讬讗 诇讬讛 注讘讜讚讛 讘讗讞专 (讜转谞谉) 讻诇 注讘讜讚讜转 讬讜诐 讛讻驻讜专讬诐 讗讬谞谉 讻砖专讜转 讗诇讗 讘讜 讛讻讬 拽讗诪专 讬讻讜诇 讬讛讗 驻住讜诇 诪讚专讘谞谉

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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