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Daf Yomi

June 3, 2021 | 讻状讙 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.

Yoma 53

Today’s daf is sponsored by Dodi Lee Lamm in memory of her beloved father, Rabbi Maurice Lamm, Moshe ben Meir Shmuel. “My father lived his life with joy, purpose, and an absolute abundance of love for his family. He was patient, kind, and wise. It is because of my father that I learn the daf, and I feel his presence in every word of Torah I read. May our learning give him pride and his neshama have an aliya.”

What is the source of the Pharisees / Sadducees’ controversy regarding the incense on Yom Kippur? How does the Kohen Gadol walk out of the Holy of Holies? We learn from this about how to part from one鈥檚 rabbi and how to walk at the end of the Shmoneh Esre, the silent prayer. What prayer does the Kohen Gadol say after leaving the Holy of Holies. A story is told of Rabbi Hanina ben Dosa who was able to very easily influence the bringing and stopping of rain in a way that no Kohen Gadol was able to do. It is said of one Kohen Gadol that extended his prayer and caused great worry among the people who were concerned that he had died. The mishna describes the sprinklings of blood that the Kohen Gadol from the bloods of the bull and the goat inside the Holy of Holies and outside on the parcohet. In what order? How many sprinklings?

砖诇讗 转转讞讬诇 诪驻谞讬讱 砖诪讗 转讻讜讛


not to begin piling the incense in front of you, i.e., from the side closest to you, lest you be burned. If the priest were to place the incense on the side directly in front of him and then proceed to spread it toward the Ark, his hands would pass over the incense that is already burning and he might burn himself.


转谞讜 专讘谞谉 讜谞转谉 讗转 讛拽讟讜专转 注诇 讛讗砖 诇驻谞讬 讛壮 砖诇讗 讬转拽谉 诪讘讞讜抓 讜讬讻谞讬住 诇讛讜爪讬讗 诪诇讘谉 砖诇 爪讚讜拽讬谉 砖讗讜诪专讬诐 讬转拽谉 诪讘讞讜抓 讜讬讻谞讬住


The Sages taught in a baraita: 鈥淎nd he shall put the incense upon the fire before the Lord鈥 (Leviticus 16:13); this means that he should not prepare by placing the incense outside, in the Sanctuary, and bring into the Holy of Holies a coal pan holding the burning incense. This was emphasized in order to exclude the opinion of the Sadducees, who say that he should prepare the incense outside and then bring it in.


诪讗讬 讚专讜砖 讻讬 讘注谞谉 讗专讗讛 注诇 讛讻驻讜专转 诪诇诪讚 砖讬转拽谉 诪讘讞讜抓 讜讬讻谞讬住


The Gemara asks: What did the Sadducees interpret; what verse do they cite as the basis for their opinion? The Gemara answers that it was the verse: 鈥淔or I will appear in a cloud upon the Ark cover鈥 (Leviticus 16:2), which the Sadducees say teaches that he should prepare it outside, so there would already be a cloud of incense, and only then should he bring it inside the Holy of Holies.


讗诪专讜 诇讛诐 讞讻诪讬诐 讜讛诇讗 讻讘专 谞讗诪专 讜谞转谉 讗转 讛拽讟讜专转 注诇 讛讗砖 诇驻谞讬 讛壮 讗诐 讻谉 诪讛 转诇诪讜讚 诇讜诪专 讻讬 讘注谞谉 讗专讗讛 注诇 讛讻驻讜专转


The Sages said to them: Wasn鈥檛 it already stated explicitly: 鈥淎nd he shall put the incense upon the fire before the Lord鈥 (Leviticus 16:13), which indicates that the High Priest should present the incense only when he stands before God in the Holy of Holies? If so, what is the meaning when the verse states: 鈥淔or I will appear in a cloud upon the Ark cover鈥 (Leviticus 16:2)? This verse does not mean that there should already be an incense cloud before he enters.


诪诇诪讚 砖谞讜转谉 讘讛 诪注诇讛 注砖谉 讜诪谞讬讬谉 砖谞讜转谉 讘讛 诪注诇讛 注砖谉 砖谞讗诪专 讜讻住讛 注谞谉 讛拽讟讜专转 讗转 讛讻驻讜专转 讛讗 诇讗 谞转谉 讘讛 诪注诇讛 注砖谉 讗讜 砖讞讬住专 讗讞转 诪讻诇 住诪谞讬讛 讞讬讬讘 诪讬转讛


Instead, this verse is referring to the shape of the incense cloud, and it teaches that he includes a smoke-raiser in its spices, a plant that causes the smoke to rise straight up like a staff. And from where is it derived that he includes a smoke-raiser in its spices? As it is stated: 鈥淎nd the incense cloud shall cover the Ark cover鈥 (Leviticus 16:13). Therefore, if he did not include a smoke-raiser, or if he omitted any one of its spices, he is liable to receive the death penalty.


讜转讬驻讜拽 诇讬讛 讚拽讗 诪注讬讬诇 讘讬讗讛 专讬拽谞讬转


The Gemara analyzes this last halakha: Why does one incur the death penalty for omitting one of the spices? And let the tanna derive the fact that he incurs the death penalty for a different action, as his entry into the Holy of Holies is for no purpose. It is prohibited to enter the Holy of Holies unless one is performing a mitzva. If the incense lacks an ingredient, the High Priest is not truly performing the mitzva, and therefore he has entered the Holy of Holies for no purpose. Consequently, he incurs the death penalty on account of his entry, even without burning the incense.


讗诪专 专讘 砖砖转 讛讻讗 讘诪讗讬 注住拽讬谞谉 讻讙讜谉 砖砖讙讙 讘讘讬讗讛 讜讛讝讬讚 讘讛拽讟专讛


Rav Sheshet said: With what are we dealing here? We are dealing with a case where he acted unwittingly with regard to the entry, i.e., he was unaware that entering for no reason renders him liable, or he did not mean to enter the Holy of Holies at all; and he acted intentionally with regard to the burning, knowing that one who burns incense that lacks an ingredient incurs the death penalty. In that case, he is liable to receive the death penalty only for burning incomplete incense.


专讘 讗砖讬 讗诪专 讗驻讬诇讜 转讬诪讗 讛讝讬讚 讘讝讜 讜讘讝讜 讜讻讙讜谉 讚注讬讬诇 砖转讬 讛拽讟专讜转 讗讞转 砖诇讬诪讛 讜讗讞转 讞住讬专讛 讗讘讬讗讛 诇讗 诪讬讞讬讬讘 讚讛讗 注讬讬诇 诇讬讛 砖诇讬诪讛 讗讛拽讟专讛 诪讬讞讬讬讘 讚拽讗 诪拽讟专 拽讟讜专转 讞住讬专讛


Rav Ashi said a different explanation: Even if you say that he acted intentionally with regard to both this and that, i.e., he knew full well that he would be liable to receive the death penalty both for burning incomplete incense and for entering the Holy of Holies for no purpose, it is nevertheless possible that he is not liable to receive the death penalty for his entry. And Rav Ashi explains that this is the halakha in a case where he brought two sets of incense into the Holy of Holies, one complete with all the spices and one incomplete, both of which he burned. For his entry to the Holy of Holies he is not liable to be put to death, as he brought in a coal pan with complete incense and thereby fulfilled the mitzva. However, for burning he is liable to receive the death penalty, as he burns incomplete incense.


讗诪专 诪专 讜诪谞讬讬谉 砖谞讜转谉 讘讛 诪注诇讛 注砖谉 转诇诪讜讚 诇讜诪专 讜讻住讛 拽专讗 诇拽专讗


搂 The Gemara analyzes the above baraita. The Master said in the baraita: And from where is it derived that he includes a smoke-raiser in its spices? The verse states: 鈥淎nd it shall cover鈥 (Leviticus 16:13). The Gemara expresses surprise at this statement: One verse for another verse? The requirement of a smoke-raiser was already proven from the verse: 鈥淔or I will appear in a cloud upon the Ark cover鈥 (Leviticus 16:2); why cite a second verse in support of the first one?


讗诪专 专讘 讬讜住祝 讛讻讬 拽讗诪专 讗讬谉 诇讬 讗诇讗 注诇讛 诪注诇讛 注砖谉 注讬拽专 诪注诇讛 注砖谉 诪谞讬讬谉 转诇诪讜讚 诇讜诪专 讜讻住讛


Rav Yosef said: This is what the baraita said; this is how to understand the matter: I have derived nothing other than the obligation to bring a leaf of a smoke-raising plant. From where is it derived that he must also bring a root of a smoke-raiser? The verse states: 鈥淎nd it shall cover,鈥 which indicates the requirement for more of the smoke-raiser than might have been supposed from the other verse.


讗诪专 诇讬讛 讗讘讬讬 讜讛讗 讗讬驻讻讗 转谞讬讗 讚转谞讬讗 谞转谉 讘讛 注讬拽专 诪注诇讛 注砖谉 讛讬讛 诪转诪专 讜注讜诇讛 讻诪拽诇 注讚 砖诪讙讬注 诇砖诪讬 拽讜专讛 讻讬讜谉 砖讛讙讬注 诇砖诪讬 拽讜专讛 诪诪砖诪砖 讜讬讜专讚 讘讻讜转诇讬诐 注讚 砖谞转诪诇讗 讛讘讬转 注砖谉 砖谞讗诪专 讜讛讘讬转 讬诪诇讗 注砖谉


Abaye said to Rav Yosef: Your interpretation indicates that the leaf of the smoke-raiser raises smoke better than its root, as the requirement for a root is merely considered an addition. But wasn鈥檛 the opposite taught in a baraita? As it was taught in a baraita: He put into the incense a root of a smoke-raiser, and the smoke would rise in a column like a staff until it reached the Temple ceiling. When it reached the ceiling there was nowhere for the smoke to exit the building, and therefore it slowly descended the walls until the entire House was filled with smoke, as it is stated: 鈥淎nd the House was filled with smoke鈥 (Isaiah 6:4). This baraita indicates that the root of the smoke-raiser raises smoke better than its leaf.


讗诇讗 讗诪专 讗讘讬讬 讛讻讬 拽讗诪专 讗讬谉 诇讬 讗诇讗 注讬拽专 诪注诇讛 注砖谉 注诇讛 诪注诇讛 注砖谉 诪谞讬讬谉 转诇诪讜讚 诇讜诪专 讜讻住讛


Rather, Abaye said that this is what the baraita said; this is how it should be understood: I have derived nothing other than the obligation to bring a root of a smoke-raising plant. From where is it derived that he must also bring a leaf of a smoke-raiser? The verse states: 鈥淎nd it shall cover.鈥


专讘 砖砖转 讗诪专 讗讬谉 诇讬 讗诇讗 讗讛诇 诪讜注讚 砖讘诪讚讘专 砖讬诇讛 讜讘讬转 注讜诇诪讬诐 诪谞讬讬谉 转诇诪讜讚 诇讜诪专 讜讻住讛


Rav Sheshet said that the baraita means the following: I have derived nothing other than the inclusion of a smoke-raiser amongst the other spices in the Tent of Meeting that was in the wilderness; from where is it derived that this obligation extends to the Tabernacle at Shiloh and in the eternal Temple in Jerusalem? The verse states: 鈥淎nd it shall cover,鈥 which indicates that wherever the High Priest enters the Holy of Holies to burn incense, he must include a smoke-raiser in its ingredients.


讛讗讬 诪讜讻谉 讬注砖讛 诇讗讛诇 诪讜注讚 讛砖讜讻谉 讗转诐 谞驻拽讗


The Gemara raises a difficulty with regard to this interpretation: This halakha is derived from the verse: 鈥淎nd so shall he do for the Tent of Meeting that dwells with them鈥 (Leviticus 16:16). This verse teaches that this rite must be performed not only that first time in the wilderness, but wherever the Divine Presence dwells.


讗诇讗 讛讻讬 拽讗诪专 讗讬谉 诇讬 讗诇讗 讘讬讜诐 讛讻驻讜专讬诐 讘砖讗专 讬诪讜转 讛砖谞讛 诪谞讬讬谉 转诇诪讜讚 诇讜诪专 讜讻住讛


Rather, this is what the baraita said: I have derived nothing other than the obligation to include a smoke-raiser in the spices of the incense offered on Yom Kippur in the Holy of Holies; from where is it derived that this obligation applies to the incense offered on the rest of the days of the year in the Sanctuary? The verse states: 鈥淎nd it shall cover,鈥 to teach that every incense burned in the Temple must include a smoke-raiser.


专讘 讗砖讬 讗诪专 讞讚 诇诪爪讜讛 讜讞讚 诇注讻讘 专讘讗 讗诪专 讞讚 诇注讜谞砖 讜讞讚 诇讗讝讛专讛


Rav Ashi said: One verse teaches us the mitzva itself, and one verse teaches that this requirement is indispensable, i.e., the rite is invalid if one omits this ingredient. Rava said: One verse teaches that the omission of the smoke-raiser renders one liable to receive the punishment of death, and one verse serves as a warning that it is prohibited to omit it, as the Torah does not require punishment without issuing a warning.


转谞讬讗 专讘讬 讗诇讬注讝专 讗讜诪专 讜诇讗 讬诪讜转 注讜谞砖 讻讬 讘注谞谉 讗专讗讛 讗讝讛专讛


It was taught in a baraita that Rabbi Eliezer says: 鈥淪peak to Aaron your brother that he should not come at all times into the sacred place within the curtain, before the Ark cover that is upon the Ark; that he not die鈥 (Leviticus 16:2). This verse teaches the punishment for the omission of the smoke-raiser from the spices of the incense. With regard to the verse: 鈥淔or I will appear in a cloud upon the Ark cover鈥 (Leviticus 16:2); this is the warning that it is prohibited to omit the smoke-raiser, which causes the cloud to rise.


讬讻讜诇 讬讛讬讜 砖谞讬讛诐 讗诪讜专讬谉 拽讜讚诐 诪讬转转 讘谞讬 讗讛专谉 转诇诪讜讚 诇讜诪专 讗讞专讬 诪讜转 砖谞讬 讘谞讬 讗讛专谉 讬讻讜诇 讬讛讬讜 砖谞讬讛诐 讗诪讜专讬诐 讗讞专 诪讬转转 砖谞讬 讘谞讬 讗讛专谉 转诇诪讜讚 诇讜诪专 讻讬 讘注谞谉 讗专讗讛 注诇 讛讻驻讜专转 讛讗 讻讬爪讚 讗讝讛专讛 拽讜讚诐 诪讬转讛 讜注讜谞砖 讗讞专 诪讬转讛


One might have thought that both verses were said before the deaths of Aaron鈥檚 sons, who died upon entering the sacred place. Therefore, the verse states: 鈥淎fter the deaths of the two sons of Aaron鈥 (Leviticus 16:1). One might have thought that both of them, the punishment and the warning, were said after the deaths of Aaron鈥檚 two sons. Therefore, the verse states: 鈥淔or I will appear in a cloud upon the Ark cover.鈥 How so; how should these verses be understood? The warning was said before the death of Aaron鈥檚 sons, and the punishment associated with it was stated after the death of his sons.


诪讗讬 转诇诪讜讚讗 讗诪专 专讘讗 讗诪专 拽专讗 讻讬 讘注谞谉 讗专讗讛 讜注讚讬讬谉 诇讗 谞专讗讛 讜讗诇讗 诪讗讬 讟注诪讗 讗讬注谞讜砖


The Gemara expresses puzzlement at Rabbi Eliezer鈥檚 statement: What is the biblical derivation? How does Rabbi Eliezer learn from the phrase 鈥淚 will appear鈥 that the warning was stated earlier? Rava said that the verse states: 鈥淔or I will appear in a cloud鈥; the future tense indicates that the cloud over the Ark cover had not yet appeared, as the Tabernacle had not been built, which means that this command was issued before Aaron鈥檚 sons entered and died. The Gemara asks: Rather, what is the reason that Aaron鈥檚 sons were punished with death, if the punishment had not been stated? The Torah does not punish one who is unaware of the sin鈥檚 punishment.


讻讚转谞讬讗 专讘讬 讗诇讬注讝专 讗讜诪专 诇讗 诪转讜 讘谞讬 讗讛专谉 讗诇讗 注诇 砖讛讜专讜 讛诇讻讛 讘驻谞讬 诪砖讛 专讘谉 诪讗讬 讚专讜砖 讜谞转谞讜 讘谞讬 讗讛专谉 讛讻讛谉 讗砖 注诇 讛诪讝讘讞 讗祝 注诇 驻讬 砖讛讗砖 讬讜专讚转 诪谉 讛砖诪讬诐 诪爪讜讛 诇讛讘讬讗 诪谉 讛讛讚讬讜讟


The Gemara answers: They were not punished for their entry into the sacred place but for a different reason, as it was taught in a baraita that Rabbi Eliezer says: Aaron鈥檚 sons died only because they taught a halakha before Moses their teacher; they should have asked him for his ruling, but they neglected to do so. The Gemara asks: What did they interpret from the verse that led them to enter the sacred place with fire? The verse states: 鈥淎nd the sons of Aaron the priest shall put fire upon the altar鈥 (Leviticus 1:7), which indicates that although fire descends from the heavens, it is a mitzva to bring man-made fire. To fulfill this mitzva, Aaron鈥檚 sons entered and brought fire to the altar. Although their ruling was in accordance with the halakha, they incurred the death penalty for failing to ask Moses.


讬爪讗 讜讘讗 诇讜 讚专讱 讻谞讬住转讜 诪谞讗 讛谞讬 诪讬诇讬 讗诪专 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 专讘讬 讬讜谞转谉 讗诪专 拽专讗 讜讬讘讗 砖诇诪讛 诇讘诪讛 讗砖专 讘讙讘注讜谉 讬专讜砖诇诐 讜讻讬 诪讛 注谞讬谉 讙讘注讜谉 讗爪诇 讬专讜砖诇讬诐


搂 The mishna teaches that the High Priest exits and comes out the way that he entered, i.e., he does not turn around, but walks backward with his face toward the Ark. The Gemara asks: From where are these matters derived; what is the source in the Torah for this halakha? Rabbi Shmuel bar Na岣ani said that Rabbi Yonatan said that the verse states: 鈥淎nd Solomon came to the high place that was at Gibeon, Jerusalem鈥 (II Chronicles 1:13). Now, what does Gibeon have to do with Jerusalem? Either he came to Gibeon or to Jerusalem; these are two different places.


讗诇讗 诪拽讬砖 讬爪讬讗转讜 诪讙讘注讜谉 诇讬专讜砖诇讬诐 诇讘讬讗转讜 诪讬专讜砖诇讬诐 诇讙讘注讜谉 诪讛 讘讬讗转讜 诪讬专讜砖诇讬诐 诇讙讘注讜谉 驻谞讬讜 讻诇驻讬 讘诪讛 讻讚专讱 讘讬讗转讜 讗祝 讬爪讬讗转讜 诪讙讘注讜谉 诇讬专讜砖诇讬诐 驻谞讬讜 讻诇驻讬 讘诪讛 讻讚专讱 讘讬讗转讜


Rather, the verse compares his exit from Gibeon to Jerusalem to his arrival from Jerusalem to Gibeon. Just as in the case of his arrival from Jerusalem to Gibeon his face was necessarily turned toward the high place, in the usual manner of a person鈥檚 arrival, so too, upon his exit from Gibeon to Jerusalem his face was still turned toward the high place, in the manner of his arrival. This teaches that one does not turn his face away from a sacred place; rather, he must walk backward.


讜讻谉 讻讛谞讬诐 讘注讘讜讚转谉 讜诇讜讬诐 讘讚讜讻谞谉 讜讬砖专讗诇 讘诪注诪讚谉 讻砖讛谉 谞驻讟专讬谉 诇讗 讛讬讜 诪讞讝讬专讬谉 驻谞讬讛谉 讜讛讜诇讻讬谉 讗诇讗 诪爪讚讚讬谉 驻谞讬讛谉 讜讛讜诇讻讬谉


And likewise, with regard to priests in their service; and Levites on their platform in the Temple, where they recited songs; and Israelites at their watches, where they observed the sacrifice of the daily offering: When they departed from the sacred place, they would not turn their faces and walk but would turn their faces sideways and walk, so as not to turn their backs on the sacred place.


讜讻谉 转诇诪讬讚 讛谞驻讟专 诪专讘讜 诇讗 讬讞讝讬专 驻谞讬讜 讜讬诇讱 讗诇讗 诪爪讚讚 驻谞讬讜 讜讛讜诇讱 讻讬 讛讗 讚专讘讬 讗诇注讝专 讻讚 讛讜讛 诪讬驻讟专 诪讬谞讬讛 讚专讘讬 讬讜讞谞谉 讻讚 讛讜讛 讘注讬 专讘讬 讬讜讞谞谉 诇住讙讜讬讬 讛讜讛 讙讞讬谉 拽讗讬 专讘讬 讗诇注讝专 讗讚讜讻转讬讛 注讚 讚讛讜讛 诪讬讻住讬 专讘讬 讬讜讞谞谉 诪讬谞讬讛


And likewise, a student who takes leave of his teacher should not turn his face and walk but turn his face sideways and walk. This is in accordance with that practice of Rabbi Elazar when he took leave of his teacher, Rabbi Yo岣nan. When Rabbi Yo岣nan wanted to leave him, Rabbi Elazar would bend down and stand in his place as a sign of respect and humility, until Rabbi Yo岣nan disappeared from his sight; only then would Rabbi Elazar turn to leave.


讜讻讚 讛讜讛 讘注讬 专讘讬 讗诇注讝专 诇住讙讜讬讬 讛讜讛 拽讗 讗讝讬诇 诇讗讞讜专讬讛 注讚 讚诪讻住讬 诪讬谞讬讛 讚专讘讬 讬讜讞谞谉 专讘讗 讻讚 讛讜讛 诪讬驻讟专 诪讬谞讬讛 讚专讘 讬讜住祝 讛讜讛 讗讝讬诇 诇讗讞讜专讬讛 注讚 讚诪谞讙驻谉 讻专注讬讛 讜诪转讜讜住谉 讗住拽讜驻转讗 讚讘讬 专讘 讬讜住祝 讚诪讗


And when Rabbi Elazar wanted to leave, he would walk backward until he disappeared from Rabbi Yo岣nan鈥檚 sight, and only then would he walk normally, so as not to turn his back on his teacher. The Gemara further relates: When Rava took leave of Rav Yosef, he would walk backward, paying no attention to the obstacles in his path, until his legs were bruised and the threshold of Rav Yosef鈥檚 house was bloodied from Rava鈥檚 wounds.


讗诪专讜 诇讬讛 诇专讘 讬讜住祝 讛讻讬 注讘讬讚 专讘讗 讗诪专 诇讬讛 讬讛讗 专注讜讗 讚转专讜诐 专讬砖讱 讗讻讜诇讛 讻专讻讗


They said to Rav Yosef: This is what Rava does. Rav Yosef was blind and could not see for himself. Rav Yosef said to him: May it be God鈥檚 will that you lift your head over the entire city, in reward for honoring your teacher.


讗诪专 专讘讬 讗诇讻住谞讚专讬 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讛诪转驻诇诇 爪专讬讱 砖讬驻住讬注 砖诇砖 驻住讬注讜转 诇讗讞讜专讬讜 讜讗讞专 讻讱 讬转谉 砖诇讜诐 讗诪专 诇讬讛 专讘 诪专讚讻讬 讻讬讜谉 砖驻住注 砖诇砖 驻住讬注讜转 诇讗讞讜专讬讜 讛转诐 讗讬讘注讬讗 诇讬讛 诇诪讬拽诐 诪砖诇 诇转诇诪讬讚 讛谞驻讟专 诪专讘讜 讗诐 讞讜讝专 诇讗诇转专 讚讜诪讛 诇讻诇讘 砖砖讘 注诇 拽讬讗讜


搂 Apropos the obligation of a student to walk backward when taking leave of his teacher, the Gemara discusses a similar topic. Rabbi Alexandri said that Rabbi Yehoshua ben Levi said: One who prays must take three steps backward upon concluding his prayer and then recite: Peace, in a manner befitting one who departs from before the Holy One, Blessed be He. Rav Mordekhai said to him: Since he has taken three steps backward, he should stand there and not return to his place immediately. This is analogous to a student who takes leave of his teacher. If he returns immediately to the place where was first standing, he is similar to a dog who returns to its vomit, and his previous action is spoiled.


转谞讬讗 谞诪讬 讛讻讬 讛诪转驻诇诇 爪专讬讱 砖讬驻住讬注 砖诇砖 驻住讬注讜转 诇讗讞讜专讬讜 讜讗讞专 讻讱 讬转谉 砖诇讜诐 讜讗诐 诇讗 注砖讛 讻谉 专讗讜讬 诇讜 砖诇讗 讛转驻诇诇 讜诪砖讜诐 砖诪注讬讛 讗诪专讜 砖谞讜转谉 砖诇讜诐 诇讬诪讬谉 讜讗讞专 讻讱 诇砖诪讗诇 砖谞讗诪专 诪讬诪讬谞讜 讗砖 讚转 诇诪讜 讜讗讜诪专 讬驻讜诇 诪爪讚讱 讗诇祝 讜专讘讘讛 诪讬诪讬谞讱


The Gemara comments that this was also taught in a baraita: One who prays must take three steps backward upon concluding his prayer and then recite: Peace. And if he did not do so, it is better for him not to have prayed, as his actions are disrespectful toward God. And they said in the name of Shemaya the Sage that when one recites: Peace, he first bows to the right and then to the left, as it is stated: 鈥淎t His right hand was a fiery law to them鈥 (Deuteronomy 33:2), and it says: 鈥淎 thousand may fall at your side, and ten thousand at your right side鈥 (Psalms 91:7).


诪讗讬 讜讗讜诪专 讜讻讬 转讬诪讗 讗讜专讞讗 讚诪讬诇转讗 讛讬讗 诇诪讬转讘 讘讬诪讬谉 转讗 砖诪注 讬驻讜诇 诪爪讚讱 讗诇祝 讜专讘讘讛 诪讬诪讬谞讱


The Gemara asks: What is the reason for: And it says? Why is it necessary to cite another source? The Gemara explains: If you say that it is merely the usual manner to give an object with the right hand, but this bears no special significance, come and hear: 鈥淎 thousand may fall at your side, and ten thousand at your right side,鈥 which indicates that the right side is the more significant one.


专讘讗 讞讝讬讬讛 诇讗讘讬讬 讚讬讛讬讘 砖诇诪讗 诇讬诪讬谞讗 讘专讬砖讗 讗诪专 诇讬讛 诪讬 住讘专转 诇讬诪讬谉 讚讬讚讱 诇砖诪讗诇 讚讬讚讱 拽讗 讗诪讬谞讗 讚讛讜讬 讬诪讬谞讜 砖诇 讛拽讚讜砖 讘专讜讱 讛讜讗 讗诪专 专讘 讞讬讬讗 讘专讬讛 讚专讘 讛讜谞讗 讞讝讬谞讗 诇讛讜 诇讗讘讬讬 讜专讘讗 讚驻住注讬 诇讛讜 砖诇砖 驻住讬注讜转 讘讻专讬注讛 讗讞转


The Gemara relates that Rava saw Abaye reciting: Peace, by bowing at the end of his prayer to his right first. Rava said to him: Do you maintain that you should bow to your right? I say you should bow to your left first, as it is the right of the Holy One, Blessed be He, since He is opposite you face-to-face, as it were. Rav 岣yya, son of Rav Huna, said: I observed that Abaye and Rava both took those three steps all in one act of bowing, without standing upright in between, by way of submission to and acceptance of God鈥檚 authority.


讜诪转驻诇诇 转驻诇讛 拽爪专讛 讘讘讬转 讛讞讬爪讜谉 诪讗讬 诪爪诇讬 专讘讗 讘专 专讘 讗讚讗 讜专讘讬谉 讘专 专讘 讗讚讗 转专讜讬讬讛讜 诪砖诪讬讛 讚专讘 讗诪专讬 讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬谞讜 砖转讛讗 砖谞讛 讝讜 讙砖讜诪讛 讜砖讞讜谞讛 砖讞讜谞讛 诪注诇讬讜转讗 讛讬讗 讗诇讗 讗讬诪讗 讗诐 砖讞讜谞讛 转讛讗 讙砖讜诪讛


搂 The mishna taught: And the High Priest recites a brief prayer in the outer chamber. The Gemara asks: What does he pray? Rava bar Rav Adda and Ravin bar Rav Adda both said in the name of Rav that this was his prayer: May it be your will, Lord our God, that this year shall be rainy and hot. The Gemara immediately expresses surprise at this request: Is heat a good matter? Why should he request that the year be hot? Rather, say and emend it as follows: If the upcoming year is hot, may it also be rainy, lest the heat harm the crops.


专讘 讗讞讗 讘专讬讛 讚专讘讗 诪住讬讬诐 讘讛 诪砖诪讬讛 讚专讘 讬讛讜讚讛 诇讗 讬注讚讬 注讘讬讚 砖讜诇讟谉 诪讚讘讬转 讬讛讜讚讛 讜诇讗 讬讛讬讜 注诪讱 讬砖专讗诇 爪专讬讻讬谉 诇驻专谞住 讝讛 诪讝讛 讜诇讗 转讻谞住 诇驻谞讬讱 转驻诇转 注讜讘专讬 讚专讻讬诐


Rav A岣, son of Rava, concluded the language of this prayer in the name of Rav Yehuda: May the rule of power not depart from the house of Judah; and may your nation Israel not depend on each other for sustenance, rather, they should be sustained from the produce of their land; and let not the prayer of travelers enter Your presence when they pray for the rain to stop on their travels.


专讘讬 讞谞讬谞讗 讘谉 讚讜住讗 讛讜讛 拽讗 讗讝讬诇 讘讗讜专讞讗 砖讚讗 诪讟专讗 注诇讬讛 讗诪专 专讘讜谞讜 砖诇 注讜诇诐 讻诇 讛注讜诇诐 讻讜诇讜 讘谞讞转 讜讞谞讬谞讗 讘爪注专 驻住拽 诪讬讟专讗 讻讬 讗转讗 诇讘讬转讬讛 讗诪专 专讘讜谞讜 砖诇 注讜诇诐 讻诇 讛注讜诇诐 讻讜诇讜 讘爪注专 讜讞谞讬谞讗 讘谞讞转 讗转讗 诪讬讟专讗 讗诪专 专讘 讬讜住祝 诪讗讬 讗讛谞讬讗 诇讬讛 爪诇讜转讬讛 讚讻讛谉 讙讚讜诇 诇讙讘讬 专讘讬 讞谞讬谞讗 讘谉 讚讜住讗


The Gemara relates: Rabbi 岣nina ben Dosa was walking on the road when rain fell upon him. He said: Master of the Universe, the entire world is comfortable and 岣nina is suffering. The rain stopped. When he came to his house he said: Master of the Universe, the entire world is suffering for lack of rain and 岣nina is comfortable. The rain came back. Rav Yosef said: What effect does the prayer of the High Priest have with regard to Rabbi 岣nina ben Dosa? Notwithstanding the prayer of the High Priest in the Holy of Holies, Rabbi 岣nina ben Dosa鈥檚 sanctity is greater, as God fulfills his bidding.


转谞讜 专讘谞谉 诪注砖讛 讘讻讛谉 讙讚讜诇 讗讞讚 砖讛讗专讬讱 讘转驻诇转讜 讜谞诪谞讜 讗讞讬讜 讛讻讛谞讬诐 诇讬讻谞住 讗讞专讬讜 讛转讞讬诇讜 讛诐 谞讻谞住讬谉 讜讛讜讗 讬讜爪讗 讗诪专讜 诇讜 诪驻谞讬 诪讛 讛讗专讻转 讘转驻诇转讱 讗诪专 诇讛诐 拽砖讛 讘注讬谞讬讻诐 砖讛转驻诇诇转讬 注诇讬讻诐 讜注诇 讘讬转 讛诪拽讚砖 砖诇讗 讬讞专讘 讗诪专讜 诇讜 讗诇 转讛讬 专讙讬诇 诇注砖讜转 讻谉 砖讛专讬 砖谞讬谞讜 诇讗 讛讬讛 诪讗专讬讱 讘转驻诇转讜 讻讚讬 砖诇讗 诇讛讘注讬转 讗转 讬砖专讗诇


搂 The mishna stated that the High Priest would not extend his prayer. The Sages taught in the Tosefta: There was an incident involving a certain High Priest who extended his prayer, and his fellow priests took a vote, counted, and decided to go in after him out of concern that he had died or fainted and required assistance. They began to enter and at that moment he emerged. They said to him: Why did you extend your prayer? He said to them: Why not? Does it trouble you that I prayed for you and for the Temple not to be destroyed? They said to him: Do not make a habit of doing so, as we learned: He would not extend his prayer, so as not to alarm the Jewish people, who might fear he had died.


诪转谞讬壮 诪砖谞讬讟诇 讗专讜谉 讗讘谉 讛讬转讛 砖诐 诪讬诪讜转 谞讘讬讗讬诐 专讗砖讜谞讬诐 讜砖转讬讬讛 讛讬转讛 谞拽专讗转 讙讘讜讛 诪谉 讛讗专抓 砖诇砖 讗爪讘注讜转 讜注诇讬讛 讛讬讛 谞讜转谉 谞讟诇 讗转 讛讚诐 诪诪讬 砖讛讬讛 诪诪专住 讘讜 谞讻谞住 诇诪拽讜诐 砖谞讻谞住 讜注诪讚 讘诪拽讜诐 砖注诪讚 讜讛讝讛 诪诪谞讜 讗讞转 诇诪注诇讛 讜砖讘注 诇诪讟讛


MISHNA: After the Ark was taken into exile, there was a rock in the Holy of Holies from the days of the early prophets, David and Samuel, who laid the groundwork for construction of the Temple, and this stone was called the foundation rock. It was three fingerbreadths higher than the ground, and the High Priest would place the incense on it. After the High Priest left the Holy of Holies, he took the blood of the bull sacrificed as a sin-offering from the one who was stirring it, so it would not coagulate. He entered into the place that he had previously entered, the Holy of Holies, and stood at the place where he had previously stood to offer the incense, between the staves. And he sprinkled from the blood, one time upward and seven times downward.


讜诇讗 讛讬讛 诪转讻讜讜谉 诇讛讝讜转 诇讗 诇诪注诇讛 讜诇讗 诇诪讟讛 讗诇讗 讻诪爪诇讬祝 讜讻讱 讛讬讛 诪讜谞讛 讗讞转 讗讞转 讜讗讞转 讗讞转 讜砖转讬诐 讗讞转 讜砖诇砖 讗讞转 讜讗专讘注 讗讞转 讜讞诪砖 讗讞转 讜砖砖 讗讞转 讜砖讘注 讬爪讗 讜讛谞讬讞讜 注诇 讻谉 讛讝讛讘 砖讘讛讬讻诇


And he would neither intend to sprinkle the blood upward nor to sprinkle it downward, but rather like one who whips, with the blood sprinkled in a single column, one drop below the other. And this is how he would count as he sprinkled, to avoid error: One; one and one; one and two; one and three; one and four; one and five; one and six; one and seven. The High Priest then emerged from there and placed the bowl with the remaining blood on the golden pedestal in the Sanctuary.


讛讘讬讗讜 诇讜 讗转 讛砖注讬专 砖讞讟讜 讜拽讘诇 讘诪讝专拽 讗转 讚诪讜 谞讻谞住 诇诪拽讜诐 砖谞讻谞住 讜注诪讚 讘诪拽讜诐 砖注诪讚 讜讛讝讛 诪诪谞讜 讗讞转 诇诪注诇讛 讜砖讘注 诇诪讟讛 讜讻讱 讛讬讛 诪讜谞讛 讗讞转 讗讞转 讜讗讞转 讗讞转 讜砖转讬诐 讜讻讜壮 讬爪讗 讜讛谞讬讞讜 注诇 讻谉 讛讝讛讘 讛砖谞讬 砖讘讛讬讻诇 专讘讬 讬讛讜讚讛 讗讜诪专 诇讗 讛讬讛 砖诐 讗诇讗 讻谉 讗讞讚 讘诇讘讚 谞讟诇 讚诐 讛驻专 讜讛谞讬讞 讚诐 讛砖注讬专


They brought him the goat to be sacrificed as a sin-offering to God. He slaughtered it and received its blood in the bowl. He again entered into the place that he had previously entered, the Holy of Holies, and stood at the place that he previously stood, and sprinkled from the blood of the goat one time upward and seven times downward. And this is how he would count, just as he counted when sprinkling the blood of the bull: One; one and one; one and two; etc. The High Priest then emerged from the Holy of Holies and placed the bowl with the remaining blood on the second golden pedestal in the Sanctuary. Rabbi Yehuda says: There was only one pedestal there, and he took the blood of the bull from the pedestal and placed the blood of the goat in its place.


讜讛讝讛 诪诪谞讜 注诇 讛驻专讜讻转 砖讻谞讙讚 讛讗专讜谉 诪讘讞讜抓 讗讞转 诇诪注诇讛 讜砖讘注 诇诪讟讛 讜诇讗 讛讬讛 诪转讻讜讜谉 讜讻讜壮 讜讻讱 讛讬讛 诪讜谞讛 讜讻讜壮 谞讟诇 讚诐 讛砖注讬专 讜讛谞讬讞 讚诐 讛驻专 讜讛讝讛 诪诪谞讜 注诇 讛驻专讜讻转 砖讻谞讙讚 讛讗专讜谉 诪讘讞讜抓 讗讞转 诇诪注诇讛 讜砖讘注 诇诪讟讛 讜讻讜壮 注讬专讛 讚诐 讛驻专 诇转讜讱 讚诐 讛砖注讬专 讜谞转谉 讗转 讛诪诇讗 讘专讬拽谉


And he sprinkled from the blood of the bull on the curtain opposite the Ark from outside the Holy of Holies, one time upward and seven times downward, and he would not intend, etc. And this is how he would count, etc. When he concluded, he took the blood of the goat from the pedestal and placed blood of the bull in its place on the pedestal. And he sprinkled from the goat鈥檚 blood on the curtain opposite the Ark from outside, just as he did with the blood of the bull, one time upward and seven times downward, etc. Afterward, he poured the blood of the bull into the blood of the goat and placed the blood from the full bowl into the empty bowl, so that the blood would be mixed well.


讙诪壮 诪砖谞讙谞讝 诇讗 拽转谞讬 讗诇讗 诪砖谞讬讟诇 转谞谉 讻诪讗谉 讚讗诪专 讗专讜谉 讙诇讛 诇讘讘诇 讚转谞讬讗 专讘讬 讗诇讬注讝专 讗讜诪专 讗专讜谉 讙诇讛 诇讘讘诇 砖谞讗诪专 讜诇转砖讜讘转 讛砖谞讛 砖诇讞 讛诪诇讱 谞讘讜讻讚谞讗爪专 讜讬讘讬讗讛讜 讘讘诇讛 注诐 讻诇讬 讞诪讚转 讘讬转 讛壮


GEMARA: The Gemara comments with regard to the wording of the mishna: It does not teach: After the Ark was buried, but: After it was taken. If so, we learned this mishna in accordance with the opinion of the one who said that the Ark was exiled to Babylonia and was not buried in its place, as it was taught in a baraita: Rabbi Eliezer says: The Ark was exiled to Babylonia, as it is stated: 鈥淎nd at the turn of the year King Nebuchadnezzar sent and brought him to Babylonia, along with the precious vessels of the House of the Lord鈥 (II Chronicles 36:10). These precious vessels must include the Ark.


专讘讬 砖诪注讜谉 讘谉 讬讜讞讗讬 讗讜诪专 讗专讜谉 讙诇讛 诇讘讘诇 砖谞讗诪专 诇讗 讬讜转专 讚讘专 讗诪专 讛壮 讗诇讜 注砖专转 讛讚讘专讜转 砖讘讜


Likewise, Rabbi Shimon ben Yo岣i says: The Ark was exiled to Babylonia, as it is stated: 鈥淏ehold, the days come that all that is in your house, and that which your fathers have stored until this day, shall be carried to Babylonia; nothing [davar] shall be left, says the Lord鈥 (Isaiah 39:6). These are the Ten Commandments [dibrot] that are inside it; they too shall not be left behind.


专讘讬 讬讛讜讚讛 (讘谉 诇拽讬砖) 讗讜诪专 讗专讜谉 讘诪拽讜诪讜 谞讙谞讝 砖谞讗诪专 讜讬专讗讜 专讗砖讬 讛讘讚讬诐 诪谉 讛拽讚砖 注诇 驻谞讬 讛讚讘讬专 讜诇讗 讬专讗讜 讛讞讜爪讛 讜讬讛讬讜 砖诐 注讚 讛讬讜诐 讛讝讛


Rabbi Yehuda ben Lakish says: The Ark was buried in its place, as it is stated: 鈥淎nd the ends of the staves were seen from the sacred place before the partition, but they could not be seen without; and they are there to this day鈥 (I Kings 8:8). The expression 鈥渢o this day鈥 means forever, as the text might be read at any time. This teaches that the Ark is hidden in its place.


讜驻诇讬讙讗 讚注讜诇讗 讚讗诪专 注讜诇讗 砖讗诇 专讘讬 诪转讬讗 讘谉 讞专砖 讗转 专讘讬 砖诪注讜谉 讘谉 讬讜讞讗讬 讘专讜诪讬 讜讻讬 诪讗讞专 砖专讘讬 讗诇讬注讝专 诪诇诪讚谞讜 驻注诐 专讗砖讜谞讛 讜砖谞讬讛 讗专讜谉 讙诇讛 诇讘讘诇 专讗砖讜谞讛 讛讗 讚讗诪专谉 讜讬讘讬讗讛讜 讘讘诇讛 注诐 讻诇讬 讞诪讚转 讘讬转 讛壮 砖谞讬讛 诪讗讬 讛讬讗 讚讻转讬讘 讜讬爪讗 诪讘转 爪讬讜谉


The Gemara comments: And this opinion that the Ark was exiled to Babylonia disagrees with that of Ulla, as Ulla said: Rabbi Matya ben 岣rash asked Rabbi Shimon ben Yo岣i in Rome: And since Rabbi Eliezer taught us once and twice, i.e., from two separate verses, that the Ark was exiled to Babylonia. The Gemara interrupts its citation of Rabbi Matya ben 岣rash鈥檚 question to identify these two verses. The first verse is that which we said: 鈥淎nd brought him to Babylonia, along with the precious vessels of the House of the Lord.鈥 What is the second verse? Rabbi Eliezer said: As it is written: 鈥淎nd gone from the daughter of Zion is


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.

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Yoma 53

砖诇讗 转转讞讬诇 诪驻谞讬讱 砖诪讗 转讻讜讛


not to begin piling the incense in front of you, i.e., from the side closest to you, lest you be burned. If the priest were to place the incense on the side directly in front of him and then proceed to spread it toward the Ark, his hands would pass over the incense that is already burning and he might burn himself.


转谞讜 专讘谞谉 讜谞转谉 讗转 讛拽讟讜专转 注诇 讛讗砖 诇驻谞讬 讛壮 砖诇讗 讬转拽谉 诪讘讞讜抓 讜讬讻谞讬住 诇讛讜爪讬讗 诪诇讘谉 砖诇 爪讚讜拽讬谉 砖讗讜诪专讬诐 讬转拽谉 诪讘讞讜抓 讜讬讻谞讬住


The Sages taught in a baraita: 鈥淎nd he shall put the incense upon the fire before the Lord鈥 (Leviticus 16:13); this means that he should not prepare by placing the incense outside, in the Sanctuary, and bring into the Holy of Holies a coal pan holding the burning incense. This was emphasized in order to exclude the opinion of the Sadducees, who say that he should prepare the incense outside and then bring it in.


诪讗讬 讚专讜砖 讻讬 讘注谞谉 讗专讗讛 注诇 讛讻驻讜专转 诪诇诪讚 砖讬转拽谉 诪讘讞讜抓 讜讬讻谞讬住


The Gemara asks: What did the Sadducees interpret; what verse do they cite as the basis for their opinion? The Gemara answers that it was the verse: 鈥淔or I will appear in a cloud upon the Ark cover鈥 (Leviticus 16:2), which the Sadducees say teaches that he should prepare it outside, so there would already be a cloud of incense, and only then should he bring it inside the Holy of Holies.


讗诪专讜 诇讛诐 讞讻诪讬诐 讜讛诇讗 讻讘专 谞讗诪专 讜谞转谉 讗转 讛拽讟讜专转 注诇 讛讗砖 诇驻谞讬 讛壮 讗诐 讻谉 诪讛 转诇诪讜讚 诇讜诪专 讻讬 讘注谞谉 讗专讗讛 注诇 讛讻驻讜专转


The Sages said to them: Wasn鈥檛 it already stated explicitly: 鈥淎nd he shall put the incense upon the fire before the Lord鈥 (Leviticus 16:13), which indicates that the High Priest should present the incense only when he stands before God in the Holy of Holies? If so, what is the meaning when the verse states: 鈥淔or I will appear in a cloud upon the Ark cover鈥 (Leviticus 16:2)? This verse does not mean that there should already be an incense cloud before he enters.


诪诇诪讚 砖谞讜转谉 讘讛 诪注诇讛 注砖谉 讜诪谞讬讬谉 砖谞讜转谉 讘讛 诪注诇讛 注砖谉 砖谞讗诪专 讜讻住讛 注谞谉 讛拽讟讜专转 讗转 讛讻驻讜专转 讛讗 诇讗 谞转谉 讘讛 诪注诇讛 注砖谉 讗讜 砖讞讬住专 讗讞转 诪讻诇 住诪谞讬讛 讞讬讬讘 诪讬转讛


Instead, this verse is referring to the shape of the incense cloud, and it teaches that he includes a smoke-raiser in its spices, a plant that causes the smoke to rise straight up like a staff. And from where is it derived that he includes a smoke-raiser in its spices? As it is stated: 鈥淎nd the incense cloud shall cover the Ark cover鈥 (Leviticus 16:13). Therefore, if he did not include a smoke-raiser, or if he omitted any one of its spices, he is liable to receive the death penalty.


讜转讬驻讜拽 诇讬讛 讚拽讗 诪注讬讬诇 讘讬讗讛 专讬拽谞讬转


The Gemara analyzes this last halakha: Why does one incur the death penalty for omitting one of the spices? And let the tanna derive the fact that he incurs the death penalty for a different action, as his entry into the Holy of Holies is for no purpose. It is prohibited to enter the Holy of Holies unless one is performing a mitzva. If the incense lacks an ingredient, the High Priest is not truly performing the mitzva, and therefore he has entered the Holy of Holies for no purpose. Consequently, he incurs the death penalty on account of his entry, even without burning the incense.


讗诪专 专讘 砖砖转 讛讻讗 讘诪讗讬 注住拽讬谞谉 讻讙讜谉 砖砖讙讙 讘讘讬讗讛 讜讛讝讬讚 讘讛拽讟专讛


Rav Sheshet said: With what are we dealing here? We are dealing with a case where he acted unwittingly with regard to the entry, i.e., he was unaware that entering for no reason renders him liable, or he did not mean to enter the Holy of Holies at all; and he acted intentionally with regard to the burning, knowing that one who burns incense that lacks an ingredient incurs the death penalty. In that case, he is liable to receive the death penalty only for burning incomplete incense.


专讘 讗砖讬 讗诪专 讗驻讬诇讜 转讬诪讗 讛讝讬讚 讘讝讜 讜讘讝讜 讜讻讙讜谉 讚注讬讬诇 砖转讬 讛拽讟专讜转 讗讞转 砖诇讬诪讛 讜讗讞转 讞住讬专讛 讗讘讬讗讛 诇讗 诪讬讞讬讬讘 讚讛讗 注讬讬诇 诇讬讛 砖诇讬诪讛 讗讛拽讟专讛 诪讬讞讬讬讘 讚拽讗 诪拽讟专 拽讟讜专转 讞住讬专讛


Rav Ashi said a different explanation: Even if you say that he acted intentionally with regard to both this and that, i.e., he knew full well that he would be liable to receive the death penalty both for burning incomplete incense and for entering the Holy of Holies for no purpose, it is nevertheless possible that he is not liable to receive the death penalty for his entry. And Rav Ashi explains that this is the halakha in a case where he brought two sets of incense into the Holy of Holies, one complete with all the spices and one incomplete, both of which he burned. For his entry to the Holy of Holies he is not liable to be put to death, as he brought in a coal pan with complete incense and thereby fulfilled the mitzva. However, for burning he is liable to receive the death penalty, as he burns incomplete incense.


讗诪专 诪专 讜诪谞讬讬谉 砖谞讜转谉 讘讛 诪注诇讛 注砖谉 转诇诪讜讚 诇讜诪专 讜讻住讛 拽专讗 诇拽专讗


搂 The Gemara analyzes the above baraita. The Master said in the baraita: And from where is it derived that he includes a smoke-raiser in its spices? The verse states: 鈥淎nd it shall cover鈥 (Leviticus 16:13). The Gemara expresses surprise at this statement: One verse for another verse? The requirement of a smoke-raiser was already proven from the verse: 鈥淔or I will appear in a cloud upon the Ark cover鈥 (Leviticus 16:2); why cite a second verse in support of the first one?


讗诪专 专讘 讬讜住祝 讛讻讬 拽讗诪专 讗讬谉 诇讬 讗诇讗 注诇讛 诪注诇讛 注砖谉 注讬拽专 诪注诇讛 注砖谉 诪谞讬讬谉 转诇诪讜讚 诇讜诪专 讜讻住讛


Rav Yosef said: This is what the baraita said; this is how to understand the matter: I have derived nothing other than the obligation to bring a leaf of a smoke-raising plant. From where is it derived that he must also bring a root of a smoke-raiser? The verse states: 鈥淎nd it shall cover,鈥 which indicates the requirement for more of the smoke-raiser than might have been supposed from the other verse.


讗诪专 诇讬讛 讗讘讬讬 讜讛讗 讗讬驻讻讗 转谞讬讗 讚转谞讬讗 谞转谉 讘讛 注讬拽专 诪注诇讛 注砖谉 讛讬讛 诪转诪专 讜注讜诇讛 讻诪拽诇 注讚 砖诪讙讬注 诇砖诪讬 拽讜专讛 讻讬讜谉 砖讛讙讬注 诇砖诪讬 拽讜专讛 诪诪砖诪砖 讜讬讜专讚 讘讻讜转诇讬诐 注讚 砖谞转诪诇讗 讛讘讬转 注砖谉 砖谞讗诪专 讜讛讘讬转 讬诪诇讗 注砖谉


Abaye said to Rav Yosef: Your interpretation indicates that the leaf of the smoke-raiser raises smoke better than its root, as the requirement for a root is merely considered an addition. But wasn鈥檛 the opposite taught in a baraita? As it was taught in a baraita: He put into the incense a root of a smoke-raiser, and the smoke would rise in a column like a staff until it reached the Temple ceiling. When it reached the ceiling there was nowhere for the smoke to exit the building, and therefore it slowly descended the walls until the entire House was filled with smoke, as it is stated: 鈥淎nd the House was filled with smoke鈥 (Isaiah 6:4). This baraita indicates that the root of the smoke-raiser raises smoke better than its leaf.


讗诇讗 讗诪专 讗讘讬讬 讛讻讬 拽讗诪专 讗讬谉 诇讬 讗诇讗 注讬拽专 诪注诇讛 注砖谉 注诇讛 诪注诇讛 注砖谉 诪谞讬讬谉 转诇诪讜讚 诇讜诪专 讜讻住讛


Rather, Abaye said that this is what the baraita said; this is how it should be understood: I have derived nothing other than the obligation to bring a root of a smoke-raising plant. From where is it derived that he must also bring a leaf of a smoke-raiser? The verse states: 鈥淎nd it shall cover.鈥


专讘 砖砖转 讗诪专 讗讬谉 诇讬 讗诇讗 讗讛诇 诪讜注讚 砖讘诪讚讘专 砖讬诇讛 讜讘讬转 注讜诇诪讬诐 诪谞讬讬谉 转诇诪讜讚 诇讜诪专 讜讻住讛


Rav Sheshet said that the baraita means the following: I have derived nothing other than the inclusion of a smoke-raiser amongst the other spices in the Tent of Meeting that was in the wilderness; from where is it derived that this obligation extends to the Tabernacle at Shiloh and in the eternal Temple in Jerusalem? The verse states: 鈥淎nd it shall cover,鈥 which indicates that wherever the High Priest enters the Holy of Holies to burn incense, he must include a smoke-raiser in its ingredients.


讛讗讬 诪讜讻谉 讬注砖讛 诇讗讛诇 诪讜注讚 讛砖讜讻谉 讗转诐 谞驻拽讗


The Gemara raises a difficulty with regard to this interpretation: This halakha is derived from the verse: 鈥淎nd so shall he do for the Tent of Meeting that dwells with them鈥 (Leviticus 16:16). This verse teaches that this rite must be performed not only that first time in the wilderness, but wherever the Divine Presence dwells.


讗诇讗 讛讻讬 拽讗诪专 讗讬谉 诇讬 讗诇讗 讘讬讜诐 讛讻驻讜专讬诐 讘砖讗专 讬诪讜转 讛砖谞讛 诪谞讬讬谉 转诇诪讜讚 诇讜诪专 讜讻住讛


Rather, this is what the baraita said: I have derived nothing other than the obligation to include a smoke-raiser in the spices of the incense offered on Yom Kippur in the Holy of Holies; from where is it derived that this obligation applies to the incense offered on the rest of the days of the year in the Sanctuary? The verse states: 鈥淎nd it shall cover,鈥 to teach that every incense burned in the Temple must include a smoke-raiser.


专讘 讗砖讬 讗诪专 讞讚 诇诪爪讜讛 讜讞讚 诇注讻讘 专讘讗 讗诪专 讞讚 诇注讜谞砖 讜讞讚 诇讗讝讛专讛


Rav Ashi said: One verse teaches us the mitzva itself, and one verse teaches that this requirement is indispensable, i.e., the rite is invalid if one omits this ingredient. Rava said: One verse teaches that the omission of the smoke-raiser renders one liable to receive the punishment of death, and one verse serves as a warning that it is prohibited to omit it, as the Torah does not require punishment without issuing a warning.


转谞讬讗 专讘讬 讗诇讬注讝专 讗讜诪专 讜诇讗 讬诪讜转 注讜谞砖 讻讬 讘注谞谉 讗专讗讛 讗讝讛专讛


It was taught in a baraita that Rabbi Eliezer says: 鈥淪peak to Aaron your brother that he should not come at all times into the sacred place within the curtain, before the Ark cover that is upon the Ark; that he not die鈥 (Leviticus 16:2). This verse teaches the punishment for the omission of the smoke-raiser from the spices of the incense. With regard to the verse: 鈥淔or I will appear in a cloud upon the Ark cover鈥 (Leviticus 16:2); this is the warning that it is prohibited to omit the smoke-raiser, which causes the cloud to rise.


讬讻讜诇 讬讛讬讜 砖谞讬讛诐 讗诪讜专讬谉 拽讜讚诐 诪讬转转 讘谞讬 讗讛专谉 转诇诪讜讚 诇讜诪专 讗讞专讬 诪讜转 砖谞讬 讘谞讬 讗讛专谉 讬讻讜诇 讬讛讬讜 砖谞讬讛诐 讗诪讜专讬诐 讗讞专 诪讬转转 砖谞讬 讘谞讬 讗讛专谉 转诇诪讜讚 诇讜诪专 讻讬 讘注谞谉 讗专讗讛 注诇 讛讻驻讜专转 讛讗 讻讬爪讚 讗讝讛专讛 拽讜讚诐 诪讬转讛 讜注讜谞砖 讗讞专 诪讬转讛


One might have thought that both verses were said before the deaths of Aaron鈥檚 sons, who died upon entering the sacred place. Therefore, the verse states: 鈥淎fter the deaths of the two sons of Aaron鈥 (Leviticus 16:1). One might have thought that both of them, the punishment and the warning, were said after the deaths of Aaron鈥檚 two sons. Therefore, the verse states: 鈥淔or I will appear in a cloud upon the Ark cover.鈥 How so; how should these verses be understood? The warning was said before the death of Aaron鈥檚 sons, and the punishment associated with it was stated after the death of his sons.


诪讗讬 转诇诪讜讚讗 讗诪专 专讘讗 讗诪专 拽专讗 讻讬 讘注谞谉 讗专讗讛 讜注讚讬讬谉 诇讗 谞专讗讛 讜讗诇讗 诪讗讬 讟注诪讗 讗讬注谞讜砖


The Gemara expresses puzzlement at Rabbi Eliezer鈥檚 statement: What is the biblical derivation? How does Rabbi Eliezer learn from the phrase 鈥淚 will appear鈥 that the warning was stated earlier? Rava said that the verse states: 鈥淔or I will appear in a cloud鈥; the future tense indicates that the cloud over the Ark cover had not yet appeared, as the Tabernacle had not been built, which means that this command was issued before Aaron鈥檚 sons entered and died. The Gemara asks: Rather, what is the reason that Aaron鈥檚 sons were punished with death, if the punishment had not been stated? The Torah does not punish one who is unaware of the sin鈥檚 punishment.


讻讚转谞讬讗 专讘讬 讗诇讬注讝专 讗讜诪专 诇讗 诪转讜 讘谞讬 讗讛专谉 讗诇讗 注诇 砖讛讜专讜 讛诇讻讛 讘驻谞讬 诪砖讛 专讘谉 诪讗讬 讚专讜砖 讜谞转谞讜 讘谞讬 讗讛专谉 讛讻讛谉 讗砖 注诇 讛诪讝讘讞 讗祝 注诇 驻讬 砖讛讗砖 讬讜专讚转 诪谉 讛砖诪讬诐 诪爪讜讛 诇讛讘讬讗 诪谉 讛讛讚讬讜讟


The Gemara answers: They were not punished for their entry into the sacred place but for a different reason, as it was taught in a baraita that Rabbi Eliezer says: Aaron鈥檚 sons died only because they taught a halakha before Moses their teacher; they should have asked him for his ruling, but they neglected to do so. The Gemara asks: What did they interpret from the verse that led them to enter the sacred place with fire? The verse states: 鈥淎nd the sons of Aaron the priest shall put fire upon the altar鈥 (Leviticus 1:7), which indicates that although fire descends from the heavens, it is a mitzva to bring man-made fire. To fulfill this mitzva, Aaron鈥檚 sons entered and brought fire to the altar. Although their ruling was in accordance with the halakha, they incurred the death penalty for failing to ask Moses.


讬爪讗 讜讘讗 诇讜 讚专讱 讻谞讬住转讜 诪谞讗 讛谞讬 诪讬诇讬 讗诪专 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 专讘讬 讬讜谞转谉 讗诪专 拽专讗 讜讬讘讗 砖诇诪讛 诇讘诪讛 讗砖专 讘讙讘注讜谉 讬专讜砖诇诐 讜讻讬 诪讛 注谞讬谉 讙讘注讜谉 讗爪诇 讬专讜砖诇讬诐


搂 The mishna teaches that the High Priest exits and comes out the way that he entered, i.e., he does not turn around, but walks backward with his face toward the Ark. The Gemara asks: From where are these matters derived; what is the source in the Torah for this halakha? Rabbi Shmuel bar Na岣ani said that Rabbi Yonatan said that the verse states: 鈥淎nd Solomon came to the high place that was at Gibeon, Jerusalem鈥 (II Chronicles 1:13). Now, what does Gibeon have to do with Jerusalem? Either he came to Gibeon or to Jerusalem; these are two different places.


讗诇讗 诪拽讬砖 讬爪讬讗转讜 诪讙讘注讜谉 诇讬专讜砖诇讬诐 诇讘讬讗转讜 诪讬专讜砖诇讬诐 诇讙讘注讜谉 诪讛 讘讬讗转讜 诪讬专讜砖诇讬诐 诇讙讘注讜谉 驻谞讬讜 讻诇驻讬 讘诪讛 讻讚专讱 讘讬讗转讜 讗祝 讬爪讬讗转讜 诪讙讘注讜谉 诇讬专讜砖诇讬诐 驻谞讬讜 讻诇驻讬 讘诪讛 讻讚专讱 讘讬讗转讜


Rather, the verse compares his exit from Gibeon to Jerusalem to his arrival from Jerusalem to Gibeon. Just as in the case of his arrival from Jerusalem to Gibeon his face was necessarily turned toward the high place, in the usual manner of a person鈥檚 arrival, so too, upon his exit from Gibeon to Jerusalem his face was still turned toward the high place, in the manner of his arrival. This teaches that one does not turn his face away from a sacred place; rather, he must walk backward.


讜讻谉 讻讛谞讬诐 讘注讘讜讚转谉 讜诇讜讬诐 讘讚讜讻谞谉 讜讬砖专讗诇 讘诪注诪讚谉 讻砖讛谉 谞驻讟专讬谉 诇讗 讛讬讜 诪讞讝讬专讬谉 驻谞讬讛谉 讜讛讜诇讻讬谉 讗诇讗 诪爪讚讚讬谉 驻谞讬讛谉 讜讛讜诇讻讬谉


And likewise, with regard to priests in their service; and Levites on their platform in the Temple, where they recited songs; and Israelites at their watches, where they observed the sacrifice of the daily offering: When they departed from the sacred place, they would not turn their faces and walk but would turn their faces sideways and walk, so as not to turn their backs on the sacred place.


讜讻谉 转诇诪讬讚 讛谞驻讟专 诪专讘讜 诇讗 讬讞讝讬专 驻谞讬讜 讜讬诇讱 讗诇讗 诪爪讚讚 驻谞讬讜 讜讛讜诇讱 讻讬 讛讗 讚专讘讬 讗诇注讝专 讻讚 讛讜讛 诪讬驻讟专 诪讬谞讬讛 讚专讘讬 讬讜讞谞谉 讻讚 讛讜讛 讘注讬 专讘讬 讬讜讞谞谉 诇住讙讜讬讬 讛讜讛 讙讞讬谉 拽讗讬 专讘讬 讗诇注讝专 讗讚讜讻转讬讛 注讚 讚讛讜讛 诪讬讻住讬 专讘讬 讬讜讞谞谉 诪讬谞讬讛


And likewise, a student who takes leave of his teacher should not turn his face and walk but turn his face sideways and walk. This is in accordance with that practice of Rabbi Elazar when he took leave of his teacher, Rabbi Yo岣nan. When Rabbi Yo岣nan wanted to leave him, Rabbi Elazar would bend down and stand in his place as a sign of respect and humility, until Rabbi Yo岣nan disappeared from his sight; only then would Rabbi Elazar turn to leave.


讜讻讚 讛讜讛 讘注讬 专讘讬 讗诇注讝专 诇住讙讜讬讬 讛讜讛 拽讗 讗讝讬诇 诇讗讞讜专讬讛 注讚 讚诪讻住讬 诪讬谞讬讛 讚专讘讬 讬讜讞谞谉 专讘讗 讻讚 讛讜讛 诪讬驻讟专 诪讬谞讬讛 讚专讘 讬讜住祝 讛讜讛 讗讝讬诇 诇讗讞讜专讬讛 注讚 讚诪谞讙驻谉 讻专注讬讛 讜诪转讜讜住谉 讗住拽讜驻转讗 讚讘讬 专讘 讬讜住祝 讚诪讗


And when Rabbi Elazar wanted to leave, he would walk backward until he disappeared from Rabbi Yo岣nan鈥檚 sight, and only then would he walk normally, so as not to turn his back on his teacher. The Gemara further relates: When Rava took leave of Rav Yosef, he would walk backward, paying no attention to the obstacles in his path, until his legs were bruised and the threshold of Rav Yosef鈥檚 house was bloodied from Rava鈥檚 wounds.


讗诪专讜 诇讬讛 诇专讘 讬讜住祝 讛讻讬 注讘讬讚 专讘讗 讗诪专 诇讬讛 讬讛讗 专注讜讗 讚转专讜诐 专讬砖讱 讗讻讜诇讛 讻专讻讗


They said to Rav Yosef: This is what Rava does. Rav Yosef was blind and could not see for himself. Rav Yosef said to him: May it be God鈥檚 will that you lift your head over the entire city, in reward for honoring your teacher.


讗诪专 专讘讬 讗诇讻住谞讚专讬 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讛诪转驻诇诇 爪专讬讱 砖讬驻住讬注 砖诇砖 驻住讬注讜转 诇讗讞讜专讬讜 讜讗讞专 讻讱 讬转谉 砖诇讜诐 讗诪专 诇讬讛 专讘 诪专讚讻讬 讻讬讜谉 砖驻住注 砖诇砖 驻住讬注讜转 诇讗讞讜专讬讜 讛转诐 讗讬讘注讬讗 诇讬讛 诇诪讬拽诐 诪砖诇 诇转诇诪讬讚 讛谞驻讟专 诪专讘讜 讗诐 讞讜讝专 诇讗诇转专 讚讜诪讛 诇讻诇讘 砖砖讘 注诇 拽讬讗讜


搂 Apropos the obligation of a student to walk backward when taking leave of his teacher, the Gemara discusses a similar topic. Rabbi Alexandri said that Rabbi Yehoshua ben Levi said: One who prays must take three steps backward upon concluding his prayer and then recite: Peace, in a manner befitting one who departs from before the Holy One, Blessed be He. Rav Mordekhai said to him: Since he has taken three steps backward, he should stand there and not return to his place immediately. This is analogous to a student who takes leave of his teacher. If he returns immediately to the place where was first standing, he is similar to a dog who returns to its vomit, and his previous action is spoiled.


转谞讬讗 谞诪讬 讛讻讬 讛诪转驻诇诇 爪专讬讱 砖讬驻住讬注 砖诇砖 驻住讬注讜转 诇讗讞讜专讬讜 讜讗讞专 讻讱 讬转谉 砖诇讜诐 讜讗诐 诇讗 注砖讛 讻谉 专讗讜讬 诇讜 砖诇讗 讛转驻诇诇 讜诪砖讜诐 砖诪注讬讛 讗诪专讜 砖谞讜转谉 砖诇讜诐 诇讬诪讬谉 讜讗讞专 讻讱 诇砖诪讗诇 砖谞讗诪专 诪讬诪讬谞讜 讗砖 讚转 诇诪讜 讜讗讜诪专 讬驻讜诇 诪爪讚讱 讗诇祝 讜专讘讘讛 诪讬诪讬谞讱


The Gemara comments that this was also taught in a baraita: One who prays must take three steps backward upon concluding his prayer and then recite: Peace. And if he did not do so, it is better for him not to have prayed, as his actions are disrespectful toward God. And they said in the name of Shemaya the Sage that when one recites: Peace, he first bows to the right and then to the left, as it is stated: 鈥淎t His right hand was a fiery law to them鈥 (Deuteronomy 33:2), and it says: 鈥淎 thousand may fall at your side, and ten thousand at your right side鈥 (Psalms 91:7).


诪讗讬 讜讗讜诪专 讜讻讬 转讬诪讗 讗讜专讞讗 讚诪讬诇转讗 讛讬讗 诇诪讬转讘 讘讬诪讬谉 转讗 砖诪注 讬驻讜诇 诪爪讚讱 讗诇祝 讜专讘讘讛 诪讬诪讬谞讱


The Gemara asks: What is the reason for: And it says? Why is it necessary to cite another source? The Gemara explains: If you say that it is merely the usual manner to give an object with the right hand, but this bears no special significance, come and hear: 鈥淎 thousand may fall at your side, and ten thousand at your right side,鈥 which indicates that the right side is the more significant one.


专讘讗 讞讝讬讬讛 诇讗讘讬讬 讚讬讛讬讘 砖诇诪讗 诇讬诪讬谞讗 讘专讬砖讗 讗诪专 诇讬讛 诪讬 住讘专转 诇讬诪讬谉 讚讬讚讱 诇砖诪讗诇 讚讬讚讱 拽讗 讗诪讬谞讗 讚讛讜讬 讬诪讬谞讜 砖诇 讛拽讚讜砖 讘专讜讱 讛讜讗 讗诪专 专讘 讞讬讬讗 讘专讬讛 讚专讘 讛讜谞讗 讞讝讬谞讗 诇讛讜 诇讗讘讬讬 讜专讘讗 讚驻住注讬 诇讛讜 砖诇砖 驻住讬注讜转 讘讻专讬注讛 讗讞转


The Gemara relates that Rava saw Abaye reciting: Peace, by bowing at the end of his prayer to his right first. Rava said to him: Do you maintain that you should bow to your right? I say you should bow to your left first, as it is the right of the Holy One, Blessed be He, since He is opposite you face-to-face, as it were. Rav 岣yya, son of Rav Huna, said: I observed that Abaye and Rava both took those three steps all in one act of bowing, without standing upright in between, by way of submission to and acceptance of God鈥檚 authority.


讜诪转驻诇诇 转驻诇讛 拽爪专讛 讘讘讬转 讛讞讬爪讜谉 诪讗讬 诪爪诇讬 专讘讗 讘专 专讘 讗讚讗 讜专讘讬谉 讘专 专讘 讗讚讗 转专讜讬讬讛讜 诪砖诪讬讛 讚专讘 讗诪专讬 讬讛讬 专爪讜谉 诪诇驻谞讬讱 讛壮 讗诇讛讬谞讜 砖转讛讗 砖谞讛 讝讜 讙砖讜诪讛 讜砖讞讜谞讛 砖讞讜谞讛 诪注诇讬讜转讗 讛讬讗 讗诇讗 讗讬诪讗 讗诐 砖讞讜谞讛 转讛讗 讙砖讜诪讛


搂 The mishna taught: And the High Priest recites a brief prayer in the outer chamber. The Gemara asks: What does he pray? Rava bar Rav Adda and Ravin bar Rav Adda both said in the name of Rav that this was his prayer: May it be your will, Lord our God, that this year shall be rainy and hot. The Gemara immediately expresses surprise at this request: Is heat a good matter? Why should he request that the year be hot? Rather, say and emend it as follows: If the upcoming year is hot, may it also be rainy, lest the heat harm the crops.


专讘 讗讞讗 讘专讬讛 讚专讘讗 诪住讬讬诐 讘讛 诪砖诪讬讛 讚专讘 讬讛讜讚讛 诇讗 讬注讚讬 注讘讬讚 砖讜诇讟谉 诪讚讘讬转 讬讛讜讚讛 讜诇讗 讬讛讬讜 注诪讱 讬砖专讗诇 爪专讬讻讬谉 诇驻专谞住 讝讛 诪讝讛 讜诇讗 转讻谞住 诇驻谞讬讱 转驻诇转 注讜讘专讬 讚专讻讬诐


Rav A岣, son of Rava, concluded the language of this prayer in the name of Rav Yehuda: May the rule of power not depart from the house of Judah; and may your nation Israel not depend on each other for sustenance, rather, they should be sustained from the produce of their land; and let not the prayer of travelers enter Your presence when they pray for the rain to stop on their travels.


专讘讬 讞谞讬谞讗 讘谉 讚讜住讗 讛讜讛 拽讗 讗讝讬诇 讘讗讜专讞讗 砖讚讗 诪讟专讗 注诇讬讛 讗诪专 专讘讜谞讜 砖诇 注讜诇诐 讻诇 讛注讜诇诐 讻讜诇讜 讘谞讞转 讜讞谞讬谞讗 讘爪注专 驻住拽 诪讬讟专讗 讻讬 讗转讗 诇讘讬转讬讛 讗诪专 专讘讜谞讜 砖诇 注讜诇诐 讻诇 讛注讜诇诐 讻讜诇讜 讘爪注专 讜讞谞讬谞讗 讘谞讞转 讗转讗 诪讬讟专讗 讗诪专 专讘 讬讜住祝 诪讗讬 讗讛谞讬讗 诇讬讛 爪诇讜转讬讛 讚讻讛谉 讙讚讜诇 诇讙讘讬 专讘讬 讞谞讬谞讗 讘谉 讚讜住讗


The Gemara relates: Rabbi 岣nina ben Dosa was walking on the road when rain fell upon him. He said: Master of the Universe, the entire world is comfortable and 岣nina is suffering. The rain stopped. When he came to his house he said: Master of the Universe, the entire world is suffering for lack of rain and 岣nina is comfortable. The rain came back. Rav Yosef said: What effect does the prayer of the High Priest have with regard to Rabbi 岣nina ben Dosa? Notwithstanding the prayer of the High Priest in the Holy of Holies, Rabbi 岣nina ben Dosa鈥檚 sanctity is greater, as God fulfills his bidding.


转谞讜 专讘谞谉 诪注砖讛 讘讻讛谉 讙讚讜诇 讗讞讚 砖讛讗专讬讱 讘转驻诇转讜 讜谞诪谞讜 讗讞讬讜 讛讻讛谞讬诐 诇讬讻谞住 讗讞专讬讜 讛转讞讬诇讜 讛诐 谞讻谞住讬谉 讜讛讜讗 讬讜爪讗 讗诪专讜 诇讜 诪驻谞讬 诪讛 讛讗专讻转 讘转驻诇转讱 讗诪专 诇讛诐 拽砖讛 讘注讬谞讬讻诐 砖讛转驻诇诇转讬 注诇讬讻诐 讜注诇 讘讬转 讛诪拽讚砖 砖诇讗 讬讞专讘 讗诪专讜 诇讜 讗诇 转讛讬 专讙讬诇 诇注砖讜转 讻谉 砖讛专讬 砖谞讬谞讜 诇讗 讛讬讛 诪讗专讬讱 讘转驻诇转讜 讻讚讬 砖诇讗 诇讛讘注讬转 讗转 讬砖专讗诇


搂 The mishna stated that the High Priest would not extend his prayer. The Sages taught in the Tosefta: There was an incident involving a certain High Priest who extended his prayer, and his fellow priests took a vote, counted, and decided to go in after him out of concern that he had died or fainted and required assistance. They began to enter and at that moment he emerged. They said to him: Why did you extend your prayer? He said to them: Why not? Does it trouble you that I prayed for you and for the Temple not to be destroyed? They said to him: Do not make a habit of doing so, as we learned: He would not extend his prayer, so as not to alarm the Jewish people, who might fear he had died.


诪转谞讬壮 诪砖谞讬讟诇 讗专讜谉 讗讘谉 讛讬转讛 砖诐 诪讬诪讜转 谞讘讬讗讬诐 专讗砖讜谞讬诐 讜砖转讬讬讛 讛讬转讛 谞拽专讗转 讙讘讜讛 诪谉 讛讗专抓 砖诇砖 讗爪讘注讜转 讜注诇讬讛 讛讬讛 谞讜转谉 谞讟诇 讗转 讛讚诐 诪诪讬 砖讛讬讛 诪诪专住 讘讜 谞讻谞住 诇诪拽讜诐 砖谞讻谞住 讜注诪讚 讘诪拽讜诐 砖注诪讚 讜讛讝讛 诪诪谞讜 讗讞转 诇诪注诇讛 讜砖讘注 诇诪讟讛


MISHNA: After the Ark was taken into exile, there was a rock in the Holy of Holies from the days of the early prophets, David and Samuel, who laid the groundwork for construction of the Temple, and this stone was called the foundation rock. It was three fingerbreadths higher than the ground, and the High Priest would place the incense on it. After the High Priest left the Holy of Holies, he took the blood of the bull sacrificed as a sin-offering from the one who was stirring it, so it would not coagulate. He entered into the place that he had previously entered, the Holy of Holies, and stood at the place where he had previously stood to offer the incense, between the staves. And he sprinkled from the blood, one time upward and seven times downward.


讜诇讗 讛讬讛 诪转讻讜讜谉 诇讛讝讜转 诇讗 诇诪注诇讛 讜诇讗 诇诪讟讛 讗诇讗 讻诪爪诇讬祝 讜讻讱 讛讬讛 诪讜谞讛 讗讞转 讗讞转 讜讗讞转 讗讞转 讜砖转讬诐 讗讞转 讜砖诇砖 讗讞转 讜讗专讘注 讗讞转 讜讞诪砖 讗讞转 讜砖砖 讗讞转 讜砖讘注 讬爪讗 讜讛谞讬讞讜 注诇 讻谉 讛讝讛讘 砖讘讛讬讻诇


And he would neither intend to sprinkle the blood upward nor to sprinkle it downward, but rather like one who whips, with the blood sprinkled in a single column, one drop below the other. And this is how he would count as he sprinkled, to avoid error: One; one and one; one and two; one and three; one and four; one and five; one and six; one and seven. The High Priest then emerged from there and placed the bowl with the remaining blood on the golden pedestal in the Sanctuary.


讛讘讬讗讜 诇讜 讗转 讛砖注讬专 砖讞讟讜 讜拽讘诇 讘诪讝专拽 讗转 讚诪讜 谞讻谞住 诇诪拽讜诐 砖谞讻谞住 讜注诪讚 讘诪拽讜诐 砖注诪讚 讜讛讝讛 诪诪谞讜 讗讞转 诇诪注诇讛 讜砖讘注 诇诪讟讛 讜讻讱 讛讬讛 诪讜谞讛 讗讞转 讗讞转 讜讗讞转 讗讞转 讜砖转讬诐 讜讻讜壮 讬爪讗 讜讛谞讬讞讜 注诇 讻谉 讛讝讛讘 讛砖谞讬 砖讘讛讬讻诇 专讘讬 讬讛讜讚讛 讗讜诪专 诇讗 讛讬讛 砖诐 讗诇讗 讻谉 讗讞讚 讘诇讘讚 谞讟诇 讚诐 讛驻专 讜讛谞讬讞 讚诐 讛砖注讬专


They brought him the goat to be sacrificed as a sin-offering to God. He slaughtered it and received its blood in the bowl. He again entered into the place that he had previously entered, the Holy of Holies, and stood at the place that he previously stood, and sprinkled from the blood of the goat one time upward and seven times downward. And this is how he would count, just as he counted when sprinkling the blood of the bull: One; one and one; one and two; etc. The High Priest then emerged from the Holy of Holies and placed the bowl with the remaining blood on the second golden pedestal in the Sanctuary. Rabbi Yehuda says: There was only one pedestal there, and he took the blood of the bull from the pedestal and placed the blood of the goat in its place.


讜讛讝讛 诪诪谞讜 注诇 讛驻专讜讻转 砖讻谞讙讚 讛讗专讜谉 诪讘讞讜抓 讗讞转 诇诪注诇讛 讜砖讘注 诇诪讟讛 讜诇讗 讛讬讛 诪转讻讜讜谉 讜讻讜壮 讜讻讱 讛讬讛 诪讜谞讛 讜讻讜壮 谞讟诇 讚诐 讛砖注讬专 讜讛谞讬讞 讚诐 讛驻专 讜讛讝讛 诪诪谞讜 注诇 讛驻专讜讻转 砖讻谞讙讚 讛讗专讜谉 诪讘讞讜抓 讗讞转 诇诪注诇讛 讜砖讘注 诇诪讟讛 讜讻讜壮 注讬专讛 讚诐 讛驻专 诇转讜讱 讚诐 讛砖注讬专 讜谞转谉 讗转 讛诪诇讗 讘专讬拽谉


And he sprinkled from the blood of the bull on the curtain opposite the Ark from outside the Holy of Holies, one time upward and seven times downward, and he would not intend, etc. And this is how he would count, etc. When he concluded, he took the blood of the goat from the pedestal and placed blood of the bull in its place on the pedestal. And he sprinkled from the goat鈥檚 blood on the curtain opposite the Ark from outside, just as he did with the blood of the bull, one time upward and seven times downward, etc. Afterward, he poured the blood of the bull into the blood of the goat and placed the blood from the full bowl into the empty bowl, so that the blood would be mixed well.


讙诪壮 诪砖谞讙谞讝 诇讗 拽转谞讬 讗诇讗 诪砖谞讬讟诇 转谞谉 讻诪讗谉 讚讗诪专 讗专讜谉 讙诇讛 诇讘讘诇 讚转谞讬讗 专讘讬 讗诇讬注讝专 讗讜诪专 讗专讜谉 讙诇讛 诇讘讘诇 砖谞讗诪专 讜诇转砖讜讘转 讛砖谞讛 砖诇讞 讛诪诇讱 谞讘讜讻讚谞讗爪专 讜讬讘讬讗讛讜 讘讘诇讛 注诐 讻诇讬 讞诪讚转 讘讬转 讛壮


GEMARA: The Gemara comments with regard to the wording of the mishna: It does not teach: After the Ark was buried, but: After it was taken. If so, we learned this mishna in accordance with the opinion of the one who said that the Ark was exiled to Babylonia and was not buried in its place, as it was taught in a baraita: Rabbi Eliezer says: The Ark was exiled to Babylonia, as it is stated: 鈥淎nd at the turn of the year King Nebuchadnezzar sent and brought him to Babylonia, along with the precious vessels of the House of the Lord鈥 (II Chronicles 36:10). These precious vessels must include the Ark.


专讘讬 砖诪注讜谉 讘谉 讬讜讞讗讬 讗讜诪专 讗专讜谉 讙诇讛 诇讘讘诇 砖谞讗诪专 诇讗 讬讜转专 讚讘专 讗诪专 讛壮 讗诇讜 注砖专转 讛讚讘专讜转 砖讘讜


Likewise, Rabbi Shimon ben Yo岣i says: The Ark was exiled to Babylonia, as it is stated: 鈥淏ehold, the days come that all that is in your house, and that which your fathers have stored until this day, shall be carried to Babylonia; nothing [davar] shall be left, says the Lord鈥 (Isaiah 39:6). These are the Ten Commandments [dibrot] that are inside it; they too shall not be left behind.


专讘讬 讬讛讜讚讛 (讘谉 诇拽讬砖) 讗讜诪专 讗专讜谉 讘诪拽讜诪讜 谞讙谞讝 砖谞讗诪专 讜讬专讗讜 专讗砖讬 讛讘讚讬诐 诪谉 讛拽讚砖 注诇 驻谞讬 讛讚讘讬专 讜诇讗 讬专讗讜 讛讞讜爪讛 讜讬讛讬讜 砖诐 注讚 讛讬讜诐 讛讝讛


Rabbi Yehuda ben Lakish says: The Ark was buried in its place, as it is stated: 鈥淎nd the ends of the staves were seen from the sacred place before the partition, but they could not be seen without; and they are there to this day鈥 (I Kings 8:8). The expression 鈥渢o this day鈥 means forever, as the text might be read at any time. This teaches that the Ark is hidden in its place.


讜驻诇讬讙讗 讚注讜诇讗 讚讗诪专 注讜诇讗 砖讗诇 专讘讬 诪转讬讗 讘谉 讞专砖 讗转 专讘讬 砖诪注讜谉 讘谉 讬讜讞讗讬 讘专讜诪讬 讜讻讬 诪讗讞专 砖专讘讬 讗诇讬注讝专 诪诇诪讚谞讜 驻注诐 专讗砖讜谞讛 讜砖谞讬讛 讗专讜谉 讙诇讛 诇讘讘诇 专讗砖讜谞讛 讛讗 讚讗诪专谉 讜讬讘讬讗讛讜 讘讘诇讛 注诐 讻诇讬 讞诪讚转 讘讬转 讛壮 砖谞讬讛 诪讗讬 讛讬讗 讚讻转讬讘 讜讬爪讗 诪讘转 爪讬讜谉


The Gemara comments: And this opinion that the Ark was exiled to Babylonia disagrees with that of Ulla, as Ulla said: Rabbi Matya ben 岣rash asked Rabbi Shimon ben Yo岣i in Rome: And since Rabbi Eliezer taught us once and twice, i.e., from two separate verses, that the Ark was exiled to Babylonia. The Gemara interrupts its citation of Rabbi Matya ben 岣rash鈥檚 question to identify these two verses. The first verse is that which we said: 鈥淎nd brought him to Babylonia, along with the precious vessels of the House of the Lord.鈥 What is the second verse? Rabbi Eliezer said: As it is written: 鈥淎nd gone from the daughter of Zion is


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