Please ensure Javascript is enabled for purposes of website accessibility Skip to content

Today's Daf Yomi

June 20, 2021 | 讬壮 讘转诪讜讝 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 Fredda Cohen and Eric Nussbaum in memory of her beloved father, Mitchell Cohen, Michael ben Shraga Faivel haLevi, whose 27th yahrzeit falls on 16 Tammuz. He was kind, sweet and funny, and had a big open heart for klal Yisrael v'chol yoshvei tevel.

And for a refuah shleima for Pesha Etel bat Sarah.

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

Yoma 70

This week’s learning is sponsored by Bill and Shira Futornick in memory of Bill’s father and Shira’s grandfather, David ben Yaakov z”l on his third Yahrzeit. “Although not ritually observant in the traditional sense, he taught us through example. As a writer, he would never touch his IBM Selectric, Smith Corona, or any other means of writing, on Shabbat. He was a man who truly valued treating people with kindness, and for whom family was of paramount importance. “

Today’s daf is sponsored by Emma Rinberg in loving memory of Dr. Eric Glick, “who passed away on 10 Tammuz, 31 years ago, taken from us too soon. Daddy had the calming hand of a doctor, a beautiful singing voice, a deep knowledge of Torah (he knew chumash by heart) and a great emunah in Hashem. He was a Zionist all his life and would be so proud of all of his family, his legacy. I miss him a lot. May his memory be blessed and our learning bring an aliya to his neshama.”

The Gemara explains different details that were mentioned regarding the reading of the Torah by the Kohen Gadol. What is the order of the sacrifices perfomed in the Temple on Yom Kippur? The mishna describes from the third dipping in the mikveh to the fifth and final one. There are some controversies over certain details – such as when were the additional (musaf) sacrifices brought? Was there one ram (communal offering) the was mentioned both in Vayikra and referred back to in Bamidbar? Or was the ram mentioned in Bamidbar with the musaf offerings a different one than the one mentioned in Vayikra?

讜讘诇讘讚 砖诇讗 讬讚诇讙 诪住讜祝 讛住驻专 诇转讞讬诇转讜


All this is provided that he does not skip from the end of the book to its beginning, since then it would be clear to everyone that he is skipping text.


讜讙讜诇诇 住驻专 转讜专讛 讜讻讜壮 讜讻诇 讻讱 诇诪讛 讻讚讬 砖诇讗 诇讛讜爪讬讗 诇注讝 注诇 住驻专 转讜专讛


搂 It was taught in the mishna: The High Priest furls the Torah scroll and places it on his bosom and says: More than what I have read before you is written here. The Gemara comments: And why must he say all this? It is so as not to cast aspersions on the Torah scroll, because people might think that the portion he read by heart is not written there.


讜讘注砖讜专 砖诇 讞讜诪砖 讛驻拽讜讚讬诐 拽讜专讗 注诇 驻讛 讗诪讗讬 谞讙诇讜诇 讜谞讬拽专讬 讗诪专 专讘 讛讜谞讗 讘专讬讛 讚专讘 讬讛讜砖注 讗诪专 专讘 砖砖转 诇驻讬 砖讗讬谉 讙讜诇诇讬谉 住驻专 转讜专讛 讘爪讬讘讜专 诪驻谞讬 讻讘讜讚 爪讬讘讜专


搂 It was further taught in the mishna: The Torah portion beginning with the verse: 鈥淎nd on the tenth,鈥 from the book of Numbers (29:7), he reads by heart. The Gemara asks: Why does he read it by heart? Let him furl the scroll to that portion and read it from the text. Rav Huna, son of Rav Yehoshua, said that Rav Sheshet said: It is because one may not furl a Torah scroll in public, out of respect for the community. It is inappropriate to make the community wait until they have reached the next section.


讜谞讬讬转讬 讗讞专讬谞讗 讜谞拽专讬 专讘 讛讜谞讗 讘专 讬讛讜讚讛 讗诪专 诪砖讜诐 驻讙诪讜 砖诇 专讗砖讜谉 讜专讬砖 诇拽讬砖 讗诪专 诪砖讜诐 讘专讻讛 砖讗讬谞讛 爪专讬讻讛


But why not let another Torah scroll be brought that has previously been furled to that portion and read from it? Rav Huna bar Yehuda said: People might mistakenly think the second scroll was brought due to a flaw that was found in the first one. And Reish Lakish said a different reason: A second scroll should not be brought due to the fact that doing do will cause an unnecessary blessing to be recited; before reading from a new scroll the High Priest would have to repeat the blessings required upon reading from the Torah. Therefore, it is preferable that he read by heart.


讜诪讬 讞讬讬砖讬谞谉 诇驻讙诪讗 讜讛讗诪专 专讘讬 讬爪讞拽 谞驻讞讗 专讗砖 讞讜讚砖 讟讘转 砖讞诇 诇讛讬讜转 讘砖讘转 诪讘讬讗讬谉 砖诇砖 转讜专讜转 讜拽讜专讬谉 讗讞转 讘注谞讬谞讜 砖诇 讬讜诐 讜讗讞转 砖诇 专讗砖 讞讜讚砖 讜讗讞转 砖诇 讞谞讜讻讛


The Gemara questions Rav Huna bar Yehuda鈥檚 answer: Are we really concerned that people will think the first scroll had a flaw? Didn鈥檛 Rabbi Yitz岣k Nappa岣 say: When the New Moon of Tevet, which always occurs during Hanukkah, occurs on Shabbat, one brings and reads from three Torah scrolls. One reads from one scroll the topic of the day, i.e., the weekly portion; and from one scroll the portion of the New Moon; and from one scroll a passage related to Hanukkah. It is apparent from the statement of Rabbi Yitz岣k Nappa岣 that many Torah scrolls may be used, and there is no concern that people will mistakenly think one or more had a flaw.


转诇转讗 讙讘专讬 讘转诇转讗 住驻专讬 诇讬讻讗 驻讙诪讗 讞讚 讙讘专讗 讘转专讬 住驻专讬 讗讬讻讗 驻讙诪讗


The Gemara explains: When three men read from three scrolls there is no concern that people will think there was a flaw, since people assume that it is befitting for each individual to receive his own scroll. But when one man reads from two scrolls, there is a concern that people will think there is a flaw, and they will not realize that this was done only to avoid forcing the community to wait while the scroll was furled.


讜诪讘专讱 注诇讬讛 砖诪讜谞讛 讘专讻讜转 转谞讜 专讘谞谉 注诇 讛转讜专讛 讻讚专讱 砖诪讘专讻讬诐 讘讘讬转 讛讻谞住转 注诇 讛注讘讜讚讛 讜注诇 讛讛讜讚讗讛 讜注诇 诪讞讬诇转 讛注讜谉 讻转讬拽谞讛 讜注诇 讛诪拽讚砖 讘驻谞讬 注爪诪讜 讜注诇 讛讻讛谞讬诐 讘驻谞讬 注爪诪谉 讜注诇 讬砖专讗诇 讘驻谞讬 注爪诪谉 讜注诇 砖讗专 转驻诇讛


搂 It was taught in the mishna: And the High Priest recites eight blessings after the reading. The Sages taught in a baraita that these are the eight blessings:
The blessing concerning the Torah is recited in the usual way one recites a blessing in the synagogue: Who gives the Torah;
The three blessings: concerning the Temple service, concerning thanksgiving, and concerning pardon of iniquity, are all recited according to their established forms in the prayers;
The blessing concerning the Temple in and of itself;
The blessing concerning the priests in and of themselves;
The blessing concerning the Jewish people in and of itself;
The blessing concerning the rest of the prayer.


转谞讜 专讘谞谉 讜砖讗专 讛转驻诇讛 专谞讛 转讞讬谞讛 讘拽砖讛 诪诇驻谞讬讱 注诇 注诪讱 讬砖专讗诇 砖爪专讬讻讬谉 诇讛讜砖注 讜讞讜转诐 讘砖讜诪注 转驻诇讛 讜讗讞专 讻讱 讻诇 讗讞讚 讜讗讞讚 诪讘讬讗 住驻专 转讜专讛 诪讘讬转讜 讜拽讜专讗 讘讜 讻讚讬 诇讛专讗讜转 讞讝讜转讜 诇专讘讬诐


The Sages taught in another baraita: And the blessing concerning the rest of the prayer reads: Song, supplication, petition before You for Your people Israel, who need to be saved. And he adds an additional supplication and concludes the blessing with: The One Who hears prayer. And after the High Priest concludes his reading, each and every person present brings a Torah scroll from his house, although in fact each person had already brought one on Yom Kippur eve, and reads from it for himself in order to show its beautiful appearance to the community. This is considered beautification of the mitzva.


讛专讜讗讛 讻讛谉 讙讚讜诇 讻讜壮 诇讗 诪驻谞讬 砖讗讬谞讜 专砖讗讬 驻砖讬讟讗 诪讛讜 讚转讬诪讗 讻讚专讬砖 诇拽讬砖 讚讗诪专 专讬砖 诇拽讬砖 讗讬谉 诪注讘讬专讬谉 注诇 讛诪爪讜转


搂 It was taught in the mishna: One who sees the High Priest reading the Torah does not see the bull and goat that are burned, and vice versa. This is not because one is not permitted to see both but because there is a distance between them and they are performed simultaneously. The Gemara comments: It is obvious that this is not due to a prohibition; what possible reason could there be to prohibit this? The Gemara answers: This was taught explicitly lest you say that it is prohibited in accordance with the statement of Reish Lakish, as Reish Lakish said: One does not pass over the opportunity to perform mitzvot, even if it is in order to perform a different mitzva.


讜诪讗讬 诪爪讜讛 讘专讘 注诐 讛讚专转 诪诇讱 拽讗 诪砖诪注 诇谉


The Gemara clarifies why this principle might have applied here. And what mitzva is there in hearing the reading of the High Priest? It is a fulfillment of the principle expressed in the verse: 鈥淭he king鈥檚 glory is in the multitude of people鈥 (Proverbs 14:28). Having a large assembly involved in a mitzva gives honor to God. Therefore, the mishna teaches us that the problem with seeing both events was only a practical one.


诪转谞讬壮 讗诐 讘讘讙讚讬 讘讜抓 拽讜专讗 拽讚砖 讬讚讬讜 讜专讙诇讬讜 驻砖讟 讬专讚 讜讟讘诇 注诇讛 讜谞住转驻讙 讜讛讘讬讗讜 诇讜 讘讙讚讬 讝讛讘 讜诇讘砖 讜拽讚砖 讬讚讬讜 讜专讙诇讬讜


MISHNA: If the High Priest read the Torah in sacred white fine linen garments, he then sanctified his hands and feet as he did each time before removing the priestly vestments. He then removed the linen garments, descended to the ritual bath, and immersed. Afterward he ascended and dried himself with a towel, and they brought him the golden garments of the High Priesthood, and he dressed in them and sanctified his hands and feet.


讜讬爪讗 讜注砖讛 讗转 讗讬诇讜 讜讗转 讗讬诇 讛注诐 讜讗转 砖讘注转 讻讘砖讬诐 转诪讬诪讬诐 讘谞讬 砖谞讛 讚讘专讬 专讘讬 讗诇讬注讝专 专讘讬 注拽讬讘讗 讗讜诪专 注诐 转诪讬讚 砖诇 砖讞专 讛讬讜 拽专讘讬谉 讜驻专 讛注讜诇讛 讜砖注讬专 讛谞注砖讛 讘讞讜抓 讛讬讜 拽专讘讬谉 注诐 转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐


The mishna addresses those offerings whose sacrifice has still not been mentioned. The verses in Leviticus, chapter 16, detail the special offerings of the atonement service of Yom Kippur. Of those offerings, the ram of the High Priest and the ram of the people have still not been addressed. In addition to this, the additional offerings of Yom Kippur detailed in Numbers, chapter 29, have not yet been discussed. These include seven one-year-old lambs and a bull to be brought as a burnt-offering and a goat to be brought as a sin-offering. The mishna continues: He emerged and offered his ram and the ram of the people and the seven unblemished year-old lambs mandated to be offered that day. This is the statement of Rabbi Eliezer. Rabbi Akiva says: Those offerings were not sacrificed at this point; rather, they were sacrificed with the daily morning offering; and the bull of the Yom Kippur burnt-offering; and the goat whose services are performed outside of the Sanctuary, i.e., in the Temple courtyard, were sacrificed with the daily afternoon offering.


拽讚砖 讬讚讬讜 讜专讙诇讬讜 讜驻砖讟 讜讬专讚 讜讟讘诇 讜注诇讛 讜谞住转驻讙


After sacrificing these offerings, he sanctified his hands and feet and removed the golden garments, and he descended into the ritual bath and immersed and ascended and dried himself.


讛讘讬讗讜 诇讜 讘讙讚讬 诇讘谉 讜诇讘砖 讜拽讚砖 讬讚讬讜 讜专讙诇讬讜 谞讻谞住 诇讛讜爪讬讗 讗转 讛讻祝 讜讗转 讛诪讞转讛 拽讚砖 讬讚讬讜 讜专讙诇讬讜 讜驻砖讟 讜讬专讚 讜讟讘诇 注诇讛 讜谞住转驻讙


They brought him the white garments again, and he dressed in them and sanctified his hands and feet. Afterward he entered the Holy of Holies to take out the incense spoon and the coal pan, which he had brought there earlier. He again sanctified his hands and feet and removed the white garments and descended to the ritual bath and immersed and ascended and dried himself with a towel.


讛讘讬讗讜 诇讜 讘讙讚讬 讝讛讘 讜诇讘砖 讜拽讚砖 讬讚讬讜 讜专讙诇讬讜 讜谞讻谞住 诇讛拽讟讬专 拽讟讜专转 砖诇 讘讬谉 讛注专讘讬诐 讜诇讛讟讬讘 讗转 讛谞专讜转 讜拽讚砖 讬讚讬讜 讜专讙诇讬讜 讜驻砖讟 讜讬专讚 讜讟讘诇 注诇讛 讜谞住转驻讙


They brought him the golden garments, and he dressed in them and sanctified his hands and feet and entered the Sanctuary to burn the afternoon incense and to remove the ashes from the lamps, which signified the end of the day鈥檚 service. And he sanctified his hands and feet and removed the golden garments, and he descended to the ritual bath and immersed and ascended and dried himself.


讛讘讬讗讜 诇讜 讘讙讚讬 注爪诪讜 讜诇讘砖 讜诪诇讜讬谉 讗讜转讜 注讚 讘讬转讜 讜讬讜诐 讟讜讘 讛讬讛 注讜砖讛 诇讗讜讛讘讬讜 讘砖注讛 砖讬爪讗 讘砖诇讜诐 诪谉 讛拽讜讚砖


They then brought him his own clothing and he dressed, since the service was complete and Yom Kippur was over; and the people escort him to his house in deference to him. And the High Priest would make a feast for his loved ones and his friends when he emerged in peace from the Sanctuary.


讙诪壮 讗讬讘注讬讗 诇讛讜 讛讬讻讬 拽讗诪专 注诐 转诪讬讚 砖诇 砖讞专 讛讬讜 拽专讘讬谉 讜驻专 讛注讜诇讛 讜砖注讬专 讛谞注砖讛 讘讞讜抓 注诐 转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐


GEMARA: It was taught in the mishna: Rabbi Akiva said the seven lambs were sacrificed with the daily morning offering; and the bull of the Yom Kippur burnt-offering; and the goat whose services are performed outside of the Sanctuary, i.e., in the Temple courtyard, with the daily afternoon offering. It is unclear whether the middle clause concerning the bull should be read as a continuation of the first clause, or as relating to the latter clause. The Gemara seeks to clarify this ambiguity. A dilemma was raised before the Sages: What is Rabbi Akiva saying? Does he mean to say the seven lambs were sacrificed with the daily morning offering, whereas the bull of the Yom Kippur burnt-offering and the goat whose services are performed outside were sacrificed with the daily afternoon offering?


讗讜 讚讬诇诪讗 讛讻讬 拽讗诪专 注诐 转诪讬讚 砖诇 砖讞专 讛讬讜 拽专讘讬谉 讜驻专 讛注讜诇讛 讘讛讚讬讬讛讜 讜砖注讬专 讛谞注砖讛 讘讞讜抓 注诐 转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐


Or perhaps this is what he is saying: The seven lambs were sacrificed with the daily morning offering and the bull of the Yom Kippur burnt-offering together with them, whereas the goat whose services are performed outside, i.e., in the Temple courtyard, was sacrificed with the daily afternoon offering.


讜转讜 驻专 讛注讜诇讛 诇专讘讬 讗诇讬注讝专 讚砖讬讬专讬讛 讗讬诪转 注讘讬讚 诇讬讛


And furthermore, another dilemma: With regard to the bull of the Yom Kippur burnt-offering, according to Rabbi Eliezer鈥檚 opinion: Since he omitted mention of it, it must be clarified when the High Priest performs its sacrifice. Is it sacrificed at this point in the day, or at another time?


讜转讜 讘讬谉 诇专讘讬 讗诇讬注讝专 讘讬谉 诇专讘讬 注拽讬讘讗 讗讬诪讜专讬 讞讟讗转 讗讬诪转 注讘讬讚 诇讛讜


And furthermore, another dilemma: According to both Rabbi Eliezer鈥檚 opinion and according to Rabbi Akiva鈥檚 opinion, since neither of them mentioned the portions of the sin-offering to be consumed on the altar, it must be clarified when the High Priest performs their service and places them on the altar.


讗诪专 专讘讗 诇讗 诪砖讻讞转 诇讛 诪转拽谞转讗 讗诇讗 讗讜 诇专讘讬 讗诇讬注讝专 讚转谞讗 讘讚讘讬 砖诪讜讗诇 讗讜 诇专讘讬 注拽讬讘讗 讻讚转讜住驻转讗


Rava said: You will only find it properly explained either according to the opinion of Rabbi Eliezer as taught by the school of Shmuel, or according to the opinion of Rabbi Akiva as taught in the Tosefta.


讚转谞讗 讚讘讬 砖诪讜讗诇 专讘讬 讗诇讬注讝专 讗讜诪专 讬爪讗 讜注砖讛 讗讬诇讜 讜讗讬诇 讛注诐 讜讗讬诪讜专讬 讞讟讗转 讗讘诇 驻专 讛注讜诇讛 讜砖讘注转 讻讘砖讬诐 讜砖注讬专 讛谞注砖讛 讘讞讜抓 注诐 转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐


The school of Shmuel taught that Rabbi Eliezer says: He came out and offered his ram and the ram of the people and the portions of the sin-offering to be consumed on the altar. But the bull of the Yom Kippur burnt-offering and the seven lambs and the goat whose services are performed outside were sacrificed with the daily afternoon offering.


专讘讬 注拽讬讘讗 讚转讜住驻转讗 诪讗讬 讛讬讗 讚转谞讬讗 专讘讬 注拽讬讘讗 讗讜诪专 驻专 讛注讜诇讛 讜砖讘注转 讻讘砖讬诐 注诐 转诪讬讚 砖诇 砖讞专 讛讬讜 拽专讘讬谉 砖谞讗诪专 诪诇讘讚 注讜诇转 讛讘拽专 讗砖专 诇注讜诇转 讛转诪讬讚 讜讗讞专 讻讱 注讘讜讚转 讛讬讜诐


What is Rabbi Akiva鈥檚 opinion as taught in the Tosefta? As it was taught that Rabbi Akiva says: The bull of the Yom Kippur burnt-offering and the seven lambs were sacrificed with the daily morning offering, as it is stated with regard to the additional offerings of other Festivals: 鈥淏esides the morning burnt-offering which is the daily burnt-offering you shall sacrifice these鈥 (Numbers 28:23), indicating that the additional offerings of the day should be sacrificed together with the daily offering. And afterward the service of the day, which is unique to Yom Kippur, is performed.


讜讗讞专 讻讱 砖注讬专 讛谞注砖讛 讘讞讜抓 砖谞讗诪专 砖注讬专 注讝讬诐 讗讞讚 讞讟讗转 诪诇讘讚 讞讟讗转 讛讻驻讜专讬诐 讜讗讞专 讻讱 讗讬诇讜 讜讗讬诇 讛注诐 讜讗讞专 讻讱 讗讬诪讜专讬 讞讟讗转 讜讗讞专 讻讱 转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐


And afterward, the goat whose services are performed outside is sacrificed, as it is stated: 鈥淥ne goat for a sin-offering besides the sin-offering of atonement and the daily burnt-offering, and its meal-offering, and their libations鈥 (Numbers 29:11), indicating that the goat sin-offering is sacrificed after the other offerings of the day. And afterward he offers his ram and the ram of the people, and afterward he places upon the altar the portions of the sin-offering to be consumed on the altar, and afterward he sacrifices the daily afternoon offering.


诪讗讬 讟注诪讗 讚专讘讬 讗诇讬注讝专 注讘讬讚 讻讚讻转讬讘 注讘讬讚 讘专讬砖讗 讚转讜专转 讻讛谞讬诐 讜讛讚专 注讘讬讚 讚讞讜诪砖 讛驻拽讜讚讬诐


What is the reason for the opinion of Rabbi Eliezer? The High Priest acts in accordance with the order in which it is written in the Torah: First he performs the services described in Leviticus, and afterward he performs the additional offerings mentioned in the book of Numbers.


讜专讘讬 注拽讬讘讗 讻讚拽转谞讬 讟注诪讗 诪诇讘讚 注讜诇转 讛讘拽专 讗砖专 诇注讜诇转 讛转诪讬讚 讗诇诪讗 诪讜住驻讬谉 注诐 转诪讬讚 砖诇 砖讞专 注讘讬讚 诇讛讜


And what is Rabbi Akiva鈥檚 reasoning? His reasoning is that as the Tosefta teaches that the verse states: 鈥淏esides the morning burnt-offering which is the daily burnt-offering you shall sacrifice these鈥 (Numbers 28:23), it is apparent that the sacrifice of the additional offerings should be performed together with the daily morning offering.


讜专讘讬 讗诇讬注讝专 讛讗讬 诪诇讘讚 讞讟讗转 讛讻驻讜专讬诐 诪讗讬 注讘讬讚 诇讬讛 讛讛讜讗 诪讬讘注讬 诇讬讛 注诇 诪讛 砖讝讛 诪讻驻专 讝讛 诪讻驻专


The Gemara asks: And Rabbi Eliezer, what does he do with this verse: 鈥淏esides the sin-offering of atonement,鈥 which was the basis for Rabbi Akiva鈥檚 opinion? That verse is necessary for him to derive from it that for what this one, the goat sin-offering whose blood is sprinkled inside the Holy of Holies, atones, that one, the goat sin-offering of the additional offerings whose services are performed in the Temple courtyard, also atones.


专讘讬 讬讛讜讚讛 讗讜诪专 诪砖诪讜 讗讞讚 拽专讘 注诐 转诪讬讚 砖诇 砖讞专 讜砖砖讛 注诐 转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐 专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 讗讜诪专 诪砖诪讜 砖砖讛 拽专讘讬谉 注诐 转诪讬讚 砖诇 砖讞专 讜讗讞讚 注诐 转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐


搂 The Tosefta cited above, which recorded the opinion of Rabbi Akiva, also records additional versions of his view: Rabbi Yehuda says in the name of Rabbi Akiva: One of the seven lambs is sacrificed with the daily morning offering, and the other six are sacrificed with the daily afternoon offering. Rabbi Elazar, son of Rabbi Shimon, says in the name of Rabbi Akiva: Six are sacrificed with the daily morning offering and one with the daily afternoon offering.


诪讗讬 讟注诪讬讬讛讜 讚专讘谞谉 转专讬 拽专讗讬 讻转讬讘讬 讻转讬讘 诪诇讘讚 注讜诇转 讛讘拽专 讜讻转讬讘 讜讬爪讗 讜注砖讛 讗转 注讜诇转讜 讛诇讻讱 注讘讬讚 诪谞讬讬讛讜 讛讻讗 讜诪谞讬讬讛讜 讛讻讗


What is the rationale of the Rabbis, i.e., Rabbi Yehuda and Rabbi Elazar, son of Rabbi Shimon, who divide the sacrifice of the seven lambs into two parts? Two verses are written that suggest different times at which the additional offerings are sacrificed: It is written with regard to the additional offerings: 鈥淏esides the morning burnt-offering which is the daily burnt-offering you shall sacrifice these鈥 (Numbers 28:23), implying that the additional offerings are sacrificed in the morning. But it is also written that upon concluding the service of the day: 鈥淎nd he shall exit and make his burnt-offering and the burnt-offering of the people鈥 (Leviticus 16:24). As the phrase: 鈥淭he burnt-offering of the people,鈥 is referring to the additional offerings, this verse implies that the additional offerings are sacrificed in the afternoon. Therefore, in order to fulfill both verses, he performs the sacrifice of some of them here, in the morning, and some of them there, in the afternoon.


讘诪讗讬 拽讗 诪讬驻诇讙讬 专讘讬 讬讛讜讚讛 住讘专 注讘讬讚 讞讚 讻讚讻转讬讘 诪诇讘讚 注讜诇转 讛讘拽专 讜讛讚专 注讘讬讚 注讘讜讚转 讛讬讜诐 讚讬诇诪讗 讞讜诇砖讗 讞诇讬砖 讻讛谉 讙讚讜诇


With regard to what do Rabbi Yehuda and Rabbi Elazar disagree? Rabbi Yehuda holds that the High Priest performs the sacrifice of one lamb in the morning, as it is written: 鈥淏esides the morning burnt-offering,鈥 and then he performs the service of the day before he proceeds to sacrifice the other six lambs. Initially, only the minimum possible number of lambs is sacrificed lest the High Priest become weak by doing more. He might then be unable to complete the service of the day, which cannot be performed by anyone else and without which atonement cannot be achieved.


讜专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 住讘专 讻讬讜谉 讚讗转讞讬诇 注讘讬讚 砖砖讛 讚讬诇诪讗 驻砖注 讚诇讙讘讬 注讘讜讚转 讛讬讜诐 讝专讬讝 讛讜讗


And Rabbi Elazar, son of Rabbi Shimon, holds: Since he has begun to sacrifice the lambs he performs the sacrifice of six of them, leaving over only one until the afternoon. He sacrifices the maximum possible number of lambs now lest he be negligent later and fail to sacrifice so many at the close of the day. There is no concern that by doing so he might become weak and be unable to perform the service of the day, because with regard to the service of the day, the High Priest is diligent and will always muster the energy needed.


讚讻讜诇讬 注诇诪讗 诪讬讛转 讞讚 讗讬诇 讛讜讗 讻诪讗谉 讻专讘讬 讚转谞讬讗 专讘讬 讗讜诪专 讗讬诇 讗讞讚 讛讗诪讜专 讻讗谉 讛讜讗 讛讗诪讜专 讘讞讜诪砖 讛驻拽讜讚讬诐 专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 讗讜诪专 砖谞讬 讗讬诇讬诐 讛谉 讗讞讚 讛讗诪讜专 讻讗谉 讜讗讞讚 讛讗诪讜专 讘讞讜诪砖 讛驻拽讜讚讬诐


The Gemara notes: Despite their disagreements, everyone agrees, however, that there is only one ram for the people. In accordance with whose opinion is this? It is in accordance with the opinion of Rabbi Yehuda HaNasi. As it was taught in a baraita that Rabbi Yehuda HaNasi says: Only one ram for the people is sacrificed, as the one stated here in Leviticus: 鈥淲ith this shall Aaron come into the Sanctuary: With a young bull for a sin-offering, and a ram for a burnt-offering鈥 (Leviticus 16:3), is the same one that is stated in the Book of Numbers: 鈥淎nd you shall sacrifice a burnt-offering to the Lord of pleasing odor: One young bull, one ram, seven unblemished year-old lambs shall be unto you鈥 (Numbers 29:8). Rabbi Elazar, son of Rabbi Shimon, says: There are two rams for the people: One that is stated here in Leviticus, which is part of the service of the day, and one stated in the Book of Numbers, which is part of the day鈥檚 additional offerings.


诪讗讬 讟注诪讗 讚专讘讬 讚讻转讬讘 讗讞讚 讜专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 诪讗讬 讗讞讚 诪讬讜讞讚 砖讘注讚专讜


What is the rationale of Rabbi Yehuda HaNasi? As it is written: 鈥淥ne,鈥 implying one ram, not two. And according to Rabbi Elazar, son of Rabbi Shimon, what is the meaning of 鈥渙ne鈥? 鈥淥ne鈥 indicates that the ram used should be the unique one, i.e., the best, of its flock.


讜专讘讬 谞驻拽讗 诇讬讛 诪诪讘讞专 谞讚专讬讱 讜专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 讞讚 讘讞讜讘讛 讜讞讚 讘谞讚讘讛 讜爪专讬讻讬


And from where does Rabbi Yehuda HaNasi derive the requirement that the ram be of the best stock? He derives it from the verse: 鈥淵our choice vows鈥 (Deuteronomy 12:11), which teaches that all offerings must be from the choicest animals. And according to Rabbi Elazar, son of Rabbi Shimon, why is this additional verse necessary? One verse refers to obligatory offerings, and the other one refers to free-will offerings. And both are necessary because the requirement in one case cannot be learned from the other. It is reasonable that a free-will offering must be from the choicest animal since it is a voluntary gift; and it is also reasonable that an obligatory offering should be the choicest, since an obligation must be fulfilled in the finest possible way.


拽讬讚砖 讬讚讬讜 讜专讙诇讬讜 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 诇讛讜爪讬讗 讗转 讛讻祝 讜讗转 讛诪讞转讛


搂 It was taught in the mishna: The High Priest sanctified his hands and feet and entered the Holy of Holies to take out the incense spoon and the coal pan. The Gemara cites a related baraita. The Sages taught: The verse states: 鈥淎nd Aaron shall come into the Tent of Meeting鈥 (Leviticus 16:23), which is taken to mean that he enters the Holy of Holies. Why does he come? He comes in order to take out the incense spoon and the coal pan

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 Fredda Cohen and Eric Nussbaum in memory of her beloved father, Mitchell Cohen, Michael ben Shraga Faivel haLevi, whose 27th yahrzeit falls on 16 Tammuz. He was kind, sweet and funny, and had a big open heart for klal Yisrael v'chol yoshvei tevel.

And for a refuah shleima for Pesha Etel bat Sarah.

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

Want to explore more about the Daf?

See insights from our partners, contributors and community of women learners

learn daf yomi one week at a time with tamara spitz

Yoma 64 – 70 – Daf Yomi: One Week at a Time

As we continue learning about the service of Yom Kippur in the Temple, this week we will learn about the...
alon shvut women

Musaf of Yom Kippur

Yoma Daf 70 About the Kohen Gadol reading the Torah on Yom Kippur About the importance of not passing up...

Yoma 70

The William Davidson Talmud | Powered by Sefaria

Yoma 70

讜讘诇讘讚 砖诇讗 讬讚诇讙 诪住讜祝 讛住驻专 诇转讞讬诇转讜


All this is provided that he does not skip from the end of the book to its beginning, since then it would be clear to everyone that he is skipping text.


讜讙讜诇诇 住驻专 转讜专讛 讜讻讜壮 讜讻诇 讻讱 诇诪讛 讻讚讬 砖诇讗 诇讛讜爪讬讗 诇注讝 注诇 住驻专 转讜专讛


搂 It was taught in the mishna: The High Priest furls the Torah scroll and places it on his bosom and says: More than what I have read before you is written here. The Gemara comments: And why must he say all this? It is so as not to cast aspersions on the Torah scroll, because people might think that the portion he read by heart is not written there.


讜讘注砖讜专 砖诇 讞讜诪砖 讛驻拽讜讚讬诐 拽讜专讗 注诇 驻讛 讗诪讗讬 谞讙诇讜诇 讜谞讬拽专讬 讗诪专 专讘 讛讜谞讗 讘专讬讛 讚专讘 讬讛讜砖注 讗诪专 专讘 砖砖转 诇驻讬 砖讗讬谉 讙讜诇诇讬谉 住驻专 转讜专讛 讘爪讬讘讜专 诪驻谞讬 讻讘讜讚 爪讬讘讜专


搂 It was further taught in the mishna: The Torah portion beginning with the verse: 鈥淎nd on the tenth,鈥 from the book of Numbers (29:7), he reads by heart. The Gemara asks: Why does he read it by heart? Let him furl the scroll to that portion and read it from the text. Rav Huna, son of Rav Yehoshua, said that Rav Sheshet said: It is because one may not furl a Torah scroll in public, out of respect for the community. It is inappropriate to make the community wait until they have reached the next section.


讜谞讬讬转讬 讗讞专讬谞讗 讜谞拽专讬 专讘 讛讜谞讗 讘专 讬讛讜讚讛 讗诪专 诪砖讜诐 驻讙诪讜 砖诇 专讗砖讜谉 讜专讬砖 诇拽讬砖 讗诪专 诪砖讜诐 讘专讻讛 砖讗讬谞讛 爪专讬讻讛


But why not let another Torah scroll be brought that has previously been furled to that portion and read from it? Rav Huna bar Yehuda said: People might mistakenly think the second scroll was brought due to a flaw that was found in the first one. And Reish Lakish said a different reason: A second scroll should not be brought due to the fact that doing do will cause an unnecessary blessing to be recited; before reading from a new scroll the High Priest would have to repeat the blessings required upon reading from the Torah. Therefore, it is preferable that he read by heart.


讜诪讬 讞讬讬砖讬谞谉 诇驻讙诪讗 讜讛讗诪专 专讘讬 讬爪讞拽 谞驻讞讗 专讗砖 讞讜讚砖 讟讘转 砖讞诇 诇讛讬讜转 讘砖讘转 诪讘讬讗讬谉 砖诇砖 转讜专讜转 讜拽讜专讬谉 讗讞转 讘注谞讬谞讜 砖诇 讬讜诐 讜讗讞转 砖诇 专讗砖 讞讜讚砖 讜讗讞转 砖诇 讞谞讜讻讛


The Gemara questions Rav Huna bar Yehuda鈥檚 answer: Are we really concerned that people will think the first scroll had a flaw? Didn鈥檛 Rabbi Yitz岣k Nappa岣 say: When the New Moon of Tevet, which always occurs during Hanukkah, occurs on Shabbat, one brings and reads from three Torah scrolls. One reads from one scroll the topic of the day, i.e., the weekly portion; and from one scroll the portion of the New Moon; and from one scroll a passage related to Hanukkah. It is apparent from the statement of Rabbi Yitz岣k Nappa岣 that many Torah scrolls may be used, and there is no concern that people will mistakenly think one or more had a flaw.


转诇转讗 讙讘专讬 讘转诇转讗 住驻专讬 诇讬讻讗 驻讙诪讗 讞讚 讙讘专讗 讘转专讬 住驻专讬 讗讬讻讗 驻讙诪讗


The Gemara explains: When three men read from three scrolls there is no concern that people will think there was a flaw, since people assume that it is befitting for each individual to receive his own scroll. But when one man reads from two scrolls, there is a concern that people will think there is a flaw, and they will not realize that this was done only to avoid forcing the community to wait while the scroll was furled.


讜诪讘专讱 注诇讬讛 砖诪讜谞讛 讘专讻讜转 转谞讜 专讘谞谉 注诇 讛转讜专讛 讻讚专讱 砖诪讘专讻讬诐 讘讘讬转 讛讻谞住转 注诇 讛注讘讜讚讛 讜注诇 讛讛讜讚讗讛 讜注诇 诪讞讬诇转 讛注讜谉 讻转讬拽谞讛 讜注诇 讛诪拽讚砖 讘驻谞讬 注爪诪讜 讜注诇 讛讻讛谞讬诐 讘驻谞讬 注爪诪谉 讜注诇 讬砖专讗诇 讘驻谞讬 注爪诪谉 讜注诇 砖讗专 转驻诇讛


搂 It was taught in the mishna: And the High Priest recites eight blessings after the reading. The Sages taught in a baraita that these are the eight blessings:
The blessing concerning the Torah is recited in the usual way one recites a blessing in the synagogue: Who gives the Torah;
The three blessings: concerning the Temple service, concerning thanksgiving, and concerning pardon of iniquity, are all recited according to their established forms in the prayers;
The blessing concerning the Temple in and of itself;
The blessing concerning the priests in and of themselves;
The blessing concerning the Jewish people in and of itself;
The blessing concerning the rest of the prayer.


转谞讜 专讘谞谉 讜砖讗专 讛转驻诇讛 专谞讛 转讞讬谞讛 讘拽砖讛 诪诇驻谞讬讱 注诇 注诪讱 讬砖专讗诇 砖爪专讬讻讬谉 诇讛讜砖注 讜讞讜转诐 讘砖讜诪注 转驻诇讛 讜讗讞专 讻讱 讻诇 讗讞讚 讜讗讞讚 诪讘讬讗 住驻专 转讜专讛 诪讘讬转讜 讜拽讜专讗 讘讜 讻讚讬 诇讛专讗讜转 讞讝讜转讜 诇专讘讬诐


The Sages taught in another baraita: And the blessing concerning the rest of the prayer reads: Song, supplication, petition before You for Your people Israel, who need to be saved. And he adds an additional supplication and concludes the blessing with: The One Who hears prayer. And after the High Priest concludes his reading, each and every person present brings a Torah scroll from his house, although in fact each person had already brought one on Yom Kippur eve, and reads from it for himself in order to show its beautiful appearance to the community. This is considered beautification of the mitzva.


讛专讜讗讛 讻讛谉 讙讚讜诇 讻讜壮 诇讗 诪驻谞讬 砖讗讬谞讜 专砖讗讬 驻砖讬讟讗 诪讛讜 讚转讬诪讗 讻讚专讬砖 诇拽讬砖 讚讗诪专 专讬砖 诇拽讬砖 讗讬谉 诪注讘讬专讬谉 注诇 讛诪爪讜转


搂 It was taught in the mishna: One who sees the High Priest reading the Torah does not see the bull and goat that are burned, and vice versa. This is not because one is not permitted to see both but because there is a distance between them and they are performed simultaneously. The Gemara comments: It is obvious that this is not due to a prohibition; what possible reason could there be to prohibit this? The Gemara answers: This was taught explicitly lest you say that it is prohibited in accordance with the statement of Reish Lakish, as Reish Lakish said: One does not pass over the opportunity to perform mitzvot, even if it is in order to perform a different mitzva.


讜诪讗讬 诪爪讜讛 讘专讘 注诐 讛讚专转 诪诇讱 拽讗 诪砖诪注 诇谉


The Gemara clarifies why this principle might have applied here. And what mitzva is there in hearing the reading of the High Priest? It is a fulfillment of the principle expressed in the verse: 鈥淭he king鈥檚 glory is in the multitude of people鈥 (Proverbs 14:28). Having a large assembly involved in a mitzva gives honor to God. Therefore, the mishna teaches us that the problem with seeing both events was only a practical one.


诪转谞讬壮 讗诐 讘讘讙讚讬 讘讜抓 拽讜专讗 拽讚砖 讬讚讬讜 讜专讙诇讬讜 驻砖讟 讬专讚 讜讟讘诇 注诇讛 讜谞住转驻讙 讜讛讘讬讗讜 诇讜 讘讙讚讬 讝讛讘 讜诇讘砖 讜拽讚砖 讬讚讬讜 讜专讙诇讬讜


MISHNA: If the High Priest read the Torah in sacred white fine linen garments, he then sanctified his hands and feet as he did each time before removing the priestly vestments. He then removed the linen garments, descended to the ritual bath, and immersed. Afterward he ascended and dried himself with a towel, and they brought him the golden garments of the High Priesthood, and he dressed in them and sanctified his hands and feet.


讜讬爪讗 讜注砖讛 讗转 讗讬诇讜 讜讗转 讗讬诇 讛注诐 讜讗转 砖讘注转 讻讘砖讬诐 转诪讬诪讬诐 讘谞讬 砖谞讛 讚讘专讬 专讘讬 讗诇讬注讝专 专讘讬 注拽讬讘讗 讗讜诪专 注诐 转诪讬讚 砖诇 砖讞专 讛讬讜 拽专讘讬谉 讜驻专 讛注讜诇讛 讜砖注讬专 讛谞注砖讛 讘讞讜抓 讛讬讜 拽专讘讬谉 注诐 转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐


The mishna addresses those offerings whose sacrifice has still not been mentioned. The verses in Leviticus, chapter 16, detail the special offerings of the atonement service of Yom Kippur. Of those offerings, the ram of the High Priest and the ram of the people have still not been addressed. In addition to this, the additional offerings of Yom Kippur detailed in Numbers, chapter 29, have not yet been discussed. These include seven one-year-old lambs and a bull to be brought as a burnt-offering and a goat to be brought as a sin-offering. The mishna continues: He emerged and offered his ram and the ram of the people and the seven unblemished year-old lambs mandated to be offered that day. This is the statement of Rabbi Eliezer. Rabbi Akiva says: Those offerings were not sacrificed at this point; rather, they were sacrificed with the daily morning offering; and the bull of the Yom Kippur burnt-offering; and the goat whose services are performed outside of the Sanctuary, i.e., in the Temple courtyard, were sacrificed with the daily afternoon offering.


拽讚砖 讬讚讬讜 讜专讙诇讬讜 讜驻砖讟 讜讬专讚 讜讟讘诇 讜注诇讛 讜谞住转驻讙


After sacrificing these offerings, he sanctified his hands and feet and removed the golden garments, and he descended into the ritual bath and immersed and ascended and dried himself.


讛讘讬讗讜 诇讜 讘讙讚讬 诇讘谉 讜诇讘砖 讜拽讚砖 讬讚讬讜 讜专讙诇讬讜 谞讻谞住 诇讛讜爪讬讗 讗转 讛讻祝 讜讗转 讛诪讞转讛 拽讚砖 讬讚讬讜 讜专讙诇讬讜 讜驻砖讟 讜讬专讚 讜讟讘诇 注诇讛 讜谞住转驻讙


They brought him the white garments again, and he dressed in them and sanctified his hands and feet. Afterward he entered the Holy of Holies to take out the incense spoon and the coal pan, which he had brought there earlier. He again sanctified his hands and feet and removed the white garments and descended to the ritual bath and immersed and ascended and dried himself with a towel.


讛讘讬讗讜 诇讜 讘讙讚讬 讝讛讘 讜诇讘砖 讜拽讚砖 讬讚讬讜 讜专讙诇讬讜 讜谞讻谞住 诇讛拽讟讬专 拽讟讜专转 砖诇 讘讬谉 讛注专讘讬诐 讜诇讛讟讬讘 讗转 讛谞专讜转 讜拽讚砖 讬讚讬讜 讜专讙诇讬讜 讜驻砖讟 讜讬专讚 讜讟讘诇 注诇讛 讜谞住转驻讙


They brought him the golden garments, and he dressed in them and sanctified his hands and feet and entered the Sanctuary to burn the afternoon incense and to remove the ashes from the lamps, which signified the end of the day鈥檚 service. And he sanctified his hands and feet and removed the golden garments, and he descended to the ritual bath and immersed and ascended and dried himself.


讛讘讬讗讜 诇讜 讘讙讚讬 注爪诪讜 讜诇讘砖 讜诪诇讜讬谉 讗讜转讜 注讚 讘讬转讜 讜讬讜诐 讟讜讘 讛讬讛 注讜砖讛 诇讗讜讛讘讬讜 讘砖注讛 砖讬爪讗 讘砖诇讜诐 诪谉 讛拽讜讚砖


They then brought him his own clothing and he dressed, since the service was complete and Yom Kippur was over; and the people escort him to his house in deference to him. And the High Priest would make a feast for his loved ones and his friends when he emerged in peace from the Sanctuary.


讙诪壮 讗讬讘注讬讗 诇讛讜 讛讬讻讬 拽讗诪专 注诐 转诪讬讚 砖诇 砖讞专 讛讬讜 拽专讘讬谉 讜驻专 讛注讜诇讛 讜砖注讬专 讛谞注砖讛 讘讞讜抓 注诐 转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐


GEMARA: It was taught in the mishna: Rabbi Akiva said the seven lambs were sacrificed with the daily morning offering; and the bull of the Yom Kippur burnt-offering; and the goat whose services are performed outside of the Sanctuary, i.e., in the Temple courtyard, with the daily afternoon offering. It is unclear whether the middle clause concerning the bull should be read as a continuation of the first clause, or as relating to the latter clause. The Gemara seeks to clarify this ambiguity. A dilemma was raised before the Sages: What is Rabbi Akiva saying? Does he mean to say the seven lambs were sacrificed with the daily morning offering, whereas the bull of the Yom Kippur burnt-offering and the goat whose services are performed outside were sacrificed with the daily afternoon offering?


讗讜 讚讬诇诪讗 讛讻讬 拽讗诪专 注诐 转诪讬讚 砖诇 砖讞专 讛讬讜 拽专讘讬谉 讜驻专 讛注讜诇讛 讘讛讚讬讬讛讜 讜砖注讬专 讛谞注砖讛 讘讞讜抓 注诐 转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐


Or perhaps this is what he is saying: The seven lambs were sacrificed with the daily morning offering and the bull of the Yom Kippur burnt-offering together with them, whereas the goat whose services are performed outside, i.e., in the Temple courtyard, was sacrificed with the daily afternoon offering.


讜转讜 驻专 讛注讜诇讛 诇专讘讬 讗诇讬注讝专 讚砖讬讬专讬讛 讗讬诪转 注讘讬讚 诇讬讛


And furthermore, another dilemma: With regard to the bull of the Yom Kippur burnt-offering, according to Rabbi Eliezer鈥檚 opinion: Since he omitted mention of it, it must be clarified when the High Priest performs its sacrifice. Is it sacrificed at this point in the day, or at another time?


讜转讜 讘讬谉 诇专讘讬 讗诇讬注讝专 讘讬谉 诇专讘讬 注拽讬讘讗 讗讬诪讜专讬 讞讟讗转 讗讬诪转 注讘讬讚 诇讛讜


And furthermore, another dilemma: According to both Rabbi Eliezer鈥檚 opinion and according to Rabbi Akiva鈥檚 opinion, since neither of them mentioned the portions of the sin-offering to be consumed on the altar, it must be clarified when the High Priest performs their service and places them on the altar.


讗诪专 专讘讗 诇讗 诪砖讻讞转 诇讛 诪转拽谞转讗 讗诇讗 讗讜 诇专讘讬 讗诇讬注讝专 讚转谞讗 讘讚讘讬 砖诪讜讗诇 讗讜 诇专讘讬 注拽讬讘讗 讻讚转讜住驻转讗


Rava said: You will only find it properly explained either according to the opinion of Rabbi Eliezer as taught by the school of Shmuel, or according to the opinion of Rabbi Akiva as taught in the Tosefta.


讚转谞讗 讚讘讬 砖诪讜讗诇 专讘讬 讗诇讬注讝专 讗讜诪专 讬爪讗 讜注砖讛 讗讬诇讜 讜讗讬诇 讛注诐 讜讗讬诪讜专讬 讞讟讗转 讗讘诇 驻专 讛注讜诇讛 讜砖讘注转 讻讘砖讬诐 讜砖注讬专 讛谞注砖讛 讘讞讜抓 注诐 转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐


The school of Shmuel taught that Rabbi Eliezer says: He came out and offered his ram and the ram of the people and the portions of the sin-offering to be consumed on the altar. But the bull of the Yom Kippur burnt-offering and the seven lambs and the goat whose services are performed outside were sacrificed with the daily afternoon offering.


专讘讬 注拽讬讘讗 讚转讜住驻转讗 诪讗讬 讛讬讗 讚转谞讬讗 专讘讬 注拽讬讘讗 讗讜诪专 驻专 讛注讜诇讛 讜砖讘注转 讻讘砖讬诐 注诐 转诪讬讚 砖诇 砖讞专 讛讬讜 拽专讘讬谉 砖谞讗诪专 诪诇讘讚 注讜诇转 讛讘拽专 讗砖专 诇注讜诇转 讛转诪讬讚 讜讗讞专 讻讱 注讘讜讚转 讛讬讜诐


What is Rabbi Akiva鈥檚 opinion as taught in the Tosefta? As it was taught that Rabbi Akiva says: The bull of the Yom Kippur burnt-offering and the seven lambs were sacrificed with the daily morning offering, as it is stated with regard to the additional offerings of other Festivals: 鈥淏esides the morning burnt-offering which is the daily burnt-offering you shall sacrifice these鈥 (Numbers 28:23), indicating that the additional offerings of the day should be sacrificed together with the daily offering. And afterward the service of the day, which is unique to Yom Kippur, is performed.


讜讗讞专 讻讱 砖注讬专 讛谞注砖讛 讘讞讜抓 砖谞讗诪专 砖注讬专 注讝讬诐 讗讞讚 讞讟讗转 诪诇讘讚 讞讟讗转 讛讻驻讜专讬诐 讜讗讞专 讻讱 讗讬诇讜 讜讗讬诇 讛注诐 讜讗讞专 讻讱 讗讬诪讜专讬 讞讟讗转 讜讗讞专 讻讱 转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐


And afterward, the goat whose services are performed outside is sacrificed, as it is stated: 鈥淥ne goat for a sin-offering besides the sin-offering of atonement and the daily burnt-offering, and its meal-offering, and their libations鈥 (Numbers 29:11), indicating that the goat sin-offering is sacrificed after the other offerings of the day. And afterward he offers his ram and the ram of the people, and afterward he places upon the altar the portions of the sin-offering to be consumed on the altar, and afterward he sacrifices the daily afternoon offering.


诪讗讬 讟注诪讗 讚专讘讬 讗诇讬注讝专 注讘讬讚 讻讚讻转讬讘 注讘讬讚 讘专讬砖讗 讚转讜专转 讻讛谞讬诐 讜讛讚专 注讘讬讚 讚讞讜诪砖 讛驻拽讜讚讬诐


What is the reason for the opinion of Rabbi Eliezer? The High Priest acts in accordance with the order in which it is written in the Torah: First he performs the services described in Leviticus, and afterward he performs the additional offerings mentioned in the book of Numbers.


讜专讘讬 注拽讬讘讗 讻讚拽转谞讬 讟注诪讗 诪诇讘讚 注讜诇转 讛讘拽专 讗砖专 诇注讜诇转 讛转诪讬讚 讗诇诪讗 诪讜住驻讬谉 注诐 转诪讬讚 砖诇 砖讞专 注讘讬讚 诇讛讜


And what is Rabbi Akiva鈥檚 reasoning? His reasoning is that as the Tosefta teaches that the verse states: 鈥淏esides the morning burnt-offering which is the daily burnt-offering you shall sacrifice these鈥 (Numbers 28:23), it is apparent that the sacrifice of the additional offerings should be performed together with the daily morning offering.


讜专讘讬 讗诇讬注讝专 讛讗讬 诪诇讘讚 讞讟讗转 讛讻驻讜专讬诐 诪讗讬 注讘讬讚 诇讬讛 讛讛讜讗 诪讬讘注讬 诇讬讛 注诇 诪讛 砖讝讛 诪讻驻专 讝讛 诪讻驻专


The Gemara asks: And Rabbi Eliezer, what does he do with this verse: 鈥淏esides the sin-offering of atonement,鈥 which was the basis for Rabbi Akiva鈥檚 opinion? That verse is necessary for him to derive from it that for what this one, the goat sin-offering whose blood is sprinkled inside the Holy of Holies, atones, that one, the goat sin-offering of the additional offerings whose services are performed in the Temple courtyard, also atones.


专讘讬 讬讛讜讚讛 讗讜诪专 诪砖诪讜 讗讞讚 拽专讘 注诐 转诪讬讚 砖诇 砖讞专 讜砖砖讛 注诐 转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐 专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 讗讜诪专 诪砖诪讜 砖砖讛 拽专讘讬谉 注诐 转诪讬讚 砖诇 砖讞专 讜讗讞讚 注诐 转诪讬讚 砖诇 讘讬谉 讛注专讘讬诐


搂 The Tosefta cited above, which recorded the opinion of Rabbi Akiva, also records additional versions of his view: Rabbi Yehuda says in the name of Rabbi Akiva: One of the seven lambs is sacrificed with the daily morning offering, and the other six are sacrificed with the daily afternoon offering. Rabbi Elazar, son of Rabbi Shimon, says in the name of Rabbi Akiva: Six are sacrificed with the daily morning offering and one with the daily afternoon offering.


诪讗讬 讟注诪讬讬讛讜 讚专讘谞谉 转专讬 拽专讗讬 讻转讬讘讬 讻转讬讘 诪诇讘讚 注讜诇转 讛讘拽专 讜讻转讬讘 讜讬爪讗 讜注砖讛 讗转 注讜诇转讜 讛诇讻讱 注讘讬讚 诪谞讬讬讛讜 讛讻讗 讜诪谞讬讬讛讜 讛讻讗


What is the rationale of the Rabbis, i.e., Rabbi Yehuda and Rabbi Elazar, son of Rabbi Shimon, who divide the sacrifice of the seven lambs into two parts? Two verses are written that suggest different times at which the additional offerings are sacrificed: It is written with regard to the additional offerings: 鈥淏esides the morning burnt-offering which is the daily burnt-offering you shall sacrifice these鈥 (Numbers 28:23), implying that the additional offerings are sacrificed in the morning. But it is also written that upon concluding the service of the day: 鈥淎nd he shall exit and make his burnt-offering and the burnt-offering of the people鈥 (Leviticus 16:24). As the phrase: 鈥淭he burnt-offering of the people,鈥 is referring to the additional offerings, this verse implies that the additional offerings are sacrificed in the afternoon. Therefore, in order to fulfill both verses, he performs the sacrifice of some of them here, in the morning, and some of them there, in the afternoon.


讘诪讗讬 拽讗 诪讬驻诇讙讬 专讘讬 讬讛讜讚讛 住讘专 注讘讬讚 讞讚 讻讚讻转讬讘 诪诇讘讚 注讜诇转 讛讘拽专 讜讛讚专 注讘讬讚 注讘讜讚转 讛讬讜诐 讚讬诇诪讗 讞讜诇砖讗 讞诇讬砖 讻讛谉 讙讚讜诇


With regard to what do Rabbi Yehuda and Rabbi Elazar disagree? Rabbi Yehuda holds that the High Priest performs the sacrifice of one lamb in the morning, as it is written: 鈥淏esides the morning burnt-offering,鈥 and then he performs the service of the day before he proceeds to sacrifice the other six lambs. Initially, only the minimum possible number of lambs is sacrificed lest the High Priest become weak by doing more. He might then be unable to complete the service of the day, which cannot be performed by anyone else and without which atonement cannot be achieved.


讜专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 住讘专 讻讬讜谉 讚讗转讞讬诇 注讘讬讚 砖砖讛 讚讬诇诪讗 驻砖注 讚诇讙讘讬 注讘讜讚转 讛讬讜诐 讝专讬讝 讛讜讗


And Rabbi Elazar, son of Rabbi Shimon, holds: Since he has begun to sacrifice the lambs he performs the sacrifice of six of them, leaving over only one until the afternoon. He sacrifices the maximum possible number of lambs now lest he be negligent later and fail to sacrifice so many at the close of the day. There is no concern that by doing so he might become weak and be unable to perform the service of the day, because with regard to the service of the day, the High Priest is diligent and will always muster the energy needed.


讚讻讜诇讬 注诇诪讗 诪讬讛转 讞讚 讗讬诇 讛讜讗 讻诪讗谉 讻专讘讬 讚转谞讬讗 专讘讬 讗讜诪专 讗讬诇 讗讞讚 讛讗诪讜专 讻讗谉 讛讜讗 讛讗诪讜专 讘讞讜诪砖 讛驻拽讜讚讬诐 专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 讗讜诪专 砖谞讬 讗讬诇讬诐 讛谉 讗讞讚 讛讗诪讜专 讻讗谉 讜讗讞讚 讛讗诪讜专 讘讞讜诪砖 讛驻拽讜讚讬诐


The Gemara notes: Despite their disagreements, everyone agrees, however, that there is only one ram for the people. In accordance with whose opinion is this? It is in accordance with the opinion of Rabbi Yehuda HaNasi. As it was taught in a baraita that Rabbi Yehuda HaNasi says: Only one ram for the people is sacrificed, as the one stated here in Leviticus: 鈥淲ith this shall Aaron come into the Sanctuary: With a young bull for a sin-offering, and a ram for a burnt-offering鈥 (Leviticus 16:3), is the same one that is stated in the Book of Numbers: 鈥淎nd you shall sacrifice a burnt-offering to the Lord of pleasing odor: One young bull, one ram, seven unblemished year-old lambs shall be unto you鈥 (Numbers 29:8). Rabbi Elazar, son of Rabbi Shimon, says: There are two rams for the people: One that is stated here in Leviticus, which is part of the service of the day, and one stated in the Book of Numbers, which is part of the day鈥檚 additional offerings.


诪讗讬 讟注诪讗 讚专讘讬 讚讻转讬讘 讗讞讚 讜专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 诪讗讬 讗讞讚 诪讬讜讞讚 砖讘注讚专讜


What is the rationale of Rabbi Yehuda HaNasi? As it is written: 鈥淥ne,鈥 implying one ram, not two. And according to Rabbi Elazar, son of Rabbi Shimon, what is the meaning of 鈥渙ne鈥? 鈥淥ne鈥 indicates that the ram used should be the unique one, i.e., the best, of its flock.


讜专讘讬 谞驻拽讗 诇讬讛 诪诪讘讞专 谞讚专讬讱 讜专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 讞讚 讘讞讜讘讛 讜讞讚 讘谞讚讘讛 讜爪专讬讻讬


And from where does Rabbi Yehuda HaNasi derive the requirement that the ram be of the best stock? He derives it from the verse: 鈥淵our choice vows鈥 (Deuteronomy 12:11), which teaches that all offerings must be from the choicest animals. And according to Rabbi Elazar, son of Rabbi Shimon, why is this additional verse necessary? One verse refers to obligatory offerings, and the other one refers to free-will offerings. And both are necessary because the requirement in one case cannot be learned from the other. It is reasonable that a free-will offering must be from the choicest animal since it is a voluntary gift; and it is also reasonable that an obligatory offering should be the choicest, since an obligation must be fulfilled in the finest possible way.


拽讬讚砖 讬讚讬讜 讜专讙诇讬讜 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 诇讛讜爪讬讗 讗转 讛讻祝 讜讗转 讛诪讞转讛


搂 It was taught in the mishna: The High Priest sanctified his hands and feet and entered the Holy of Holies to take out the incense spoon and the coal pan. The Gemara cites a related baraita. The Sages taught: The verse states: 鈥淎nd Aaron shall come into the Tent of Meeting鈥 (Leviticus 16:23), which is taken to mean that he enters the Holy of Holies. Why does he come? He comes in order to take out the incense spoon and the coal pan

Scroll To Top