יומא ע

יומא ע

וּבִלְבַד שֶׁלֹּא יְדַלֵּג מִסּוֹף הַסֵּפֶר לִתְחִילָּתוֹ.

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.

וְגוֹלֵל סֵפֶר תּוֹרָה וְכוּ׳. וְכׇל כָּךְ לָמָּה — כְּדֵי שֶׁלֹּא לְהוֹצִיא לַעַז עַל סֵפֶר תּוֹרָה.

§ 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.

״וּבֶעָשׂוֹר״ שֶׁל חוֹמֶשׁ הַפְּקוּדִים קוֹרֵא עַל פֶּה. אַמַּאי? נִגְלוֹל וְנִיקְרֵי! אָמַר רַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ אָמַר רַב שֵׁשֶׁת: לְפִי שֶׁאֵין גּוֹלְלִין סֵפֶר תּוֹרָה בְּצִיבּוּר, מִפְּנֵי כְּבוֹד צִיבּוּר.

§ It was further taught in the mishna: The Torah portion beginning with the verse: “And on the tenth,” 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.

וְנַיְיתֵי אַחֲרִינָא וְנִקְרֵי! רַב הוּנָא בַּר יְהוּדָה אָמַר: מִשּׁוּם פְּגָמוֹ שֶׁל רִאשׁוֹן. וְרֵישׁ לָקִישׁ אָמַר: מִשּׁוּם בְּרָכָה שֶׁאֵינָהּ צְרִיכָה.

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.

וּמִי חָיְישִׁינַן לִפְגָמָא? וְהָאָמַר רַבִּי יִצְחָק נַפָּחָא: רֹאשׁ חוֹדֶשׁ טֵבֵת שֶׁחָל לִהְיוֹת בְּשַׁבָּת מְבִיאִין שָׁלֹשׁ תּוֹרוֹת וְקוֹרִין אַחַת בְּעִנְיָנוֹ שֶׁל יוֹם, וְאַחַת שֶׁל רֹאשׁ חוֹדֶשׁ, וְאַחַת שֶׁל חֲנוּכָּה.

The Gemara questions Rav Huna bar Yehuda’s answer: Are we really concerned that people will think the first scroll had a flaw? Didn’t Rabbi Yitzḥak Nappaḥa 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 Yitzḥak Nappaḥa that many Torah scrolls may be used, and there is no concern that people will mistakenly think one or more had a flaw.

תְּלָתָא גַּבְרֵי בִּתְלָתָא סִפְרֵי — לֵיכָּא פְּגָמָא, חַד גַּבְרָא בִּתְרֵי סִפְרֵי — אִיכָּא פְּגָמָא.

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.

וּמְבָרֵךְ עָלֶיהָ שְׁמוֹנֶה בְּרָכוֹת. תָּנוּ רַבָּנַן: עַל הַתּוֹרָה — כְּדֶרֶךְ שֶׁמְּבָרְכִים בְּבֵית הַכְּנֶסֶת, עַל הָעֲבוֹדָה, וְעַל הַהוֹדָאָה, וְעַל מְחִילַת הֶעָוֹן כְּתִיקְנָהּ. וְעַל הַמִּקְדָּשׁ בִּפְנֵי עַצְמוֹ, וְעַל הַכֹּהֲנִים בִּפְנֵי עַצְמָן, וְעַל יִשְׂרָאֵל בִּפְנֵי עַצְמָן, וְעַל שְׁאָר תְּפִלָּה.

§ 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.

תָּנוּ רַבָּנַן: וּשְׁאָר הַתְּפִלָּה ״רִנָּה תְּחִינָּה בַּקָּשָׁה מִלְּפָנֶיךָ עַל עַמְּךָ יִשְׂרָאֵל שֶׁצְּרִיכִין לְהִוָּשַׁע״ וְחוֹתֵם בְּשׁוֹמֵעַ תְּפִלָּה. וְאַחַר כָּךְ, כׇּל אֶחָד וְאֶחָד מֵבִיא סֵפֶר תּוֹרָה מִבֵּיתוֹ, וְקוֹרֵא בּוֹ כְּדֵי לְהַרְאוֹת חָזוּתוֹ לְרַבִּים.

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.

הָרוֹאֶה כֹּהֵן גָּדוֹל כּוּ׳ לֹא מִפְּנֵי שֶׁאֵינוֹ רַשַּׁאי. פְּשִׁיטָא? מַהוּ דְּתֵימָא כִּדְרֵישׁ לָקִישׁ. דְּאָמַר רֵישׁ לָקִישׁ: אֵין מַעֲבִירִין עַל הַמִּצְוֹת.

§ 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.

וּמַאי מִצְוָה — ״בְּרׇב עָם הַדְרַת מֶלֶךְ״, קָא מַשְׁמַע לַן.

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: “The king’s glory is in the multitude of people” (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.

מַתְנִי׳ אִם בְּבִגְדֵי בוּץ קוֹרֵא, קִדֵּשׁ יָדָיו וְרַגְלָיו. פָּשַׁט, יָרַד וְטָבַל, עָלָה וְנִסְתַּפַּג, וְהֵבִיאוּ לוֹ בִּגְדֵי זָהָב וְלָבַשׁ, וְקִדֵּשׁ יָדָיו וְרַגְלָיו,

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.

וְיָצָא וְעָשָׂה אֶת אֵילוֹ וְאֶת אֵיל הָעָם וְאֶת שִׁבְעַת כְּבָשִׂים תְּמִימִים בְּנֵי שָׁנָה, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. רַבִּי עֲקִיבָא אוֹמֵר: עִם תָּמִיד שֶׁל שַׁחַר הָיוּ קְרֵבִין. וּפַר הָעוֹלָה וְשָׂעִיר הַנַּעֲשֶׂה בַּחוּץ — הָיוּ קְרֵבִין עִם תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם.

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.

קִדֵּשׁ יָדָיו וְרַגְלָיו וּפָשַׁט, וְיָרַד וְטָבַל וְעָלָה וְנִסְתַּפָּג.

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.

הֵבִיאוּ לוֹ בִּגְדֵי לָבָן וְלָבַשׁ, וְקִדֵּשׁ יָדָיו וְרַגְלָיו. נִכְנַס לְהוֹצִיא אֶת הַכַּף וְאֶת הַמַּחְתָּה. קִדֵּשׁ יָדָיו וְרַגְלָיו וּפָשַׁט, וְיָרַד וְטָבַל עָלָה וְנִסְתַּפָּג.

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.

הֵבִיאוּ לוֹ בִּגְדֵי זָהָב וְלָבַשׁ, וְקִדֵּשׁ יָדָיו וְרַגְלָיו, וְנִכְנַס לְהַקְטִיר קְטוֹרֶת שֶׁל בֵּין הָעַרְבָּיִם, וּלְהֵטִיב אֶת הַנֵּרוֹת, וְקִדֵּשׁ יָדָיו וְרַגְלָיו וּפָשַׁט, וְיָרַד וְטָבַל עָלָה וְנִסְתַּפָּג.

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’s 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.

הֵבִיאוּ לוֹ בִּגְדֵי עַצְמוֹ וְלָבַשׁ, וּמְלַוִּין אוֹתוֹ עַד בֵּיתוֹ. וְיוֹם טוֹב הָיָה עוֹשֶׂה לְאוֹהֲבָיו בְּשָׁעָה שֶׁיָּצָא בְּשָׁלוֹם מִן הַקּוֹדֶשׁ.

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.

גְּמָ׳ אִיבַּעְיָא לְהוּ: הֵיכִי קָאָמַר, עִם תָּמִיד שֶׁל שַׁחַר הָיוּ קְרֵבִין, וּפַר הָעוֹלָה וְשָׂעִיר הַנַּעֲשֶׂה בַּחוּץ עִם תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם,

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?

אוֹ דִילְמָא הָכִי קָאָמַר: עִם תָּמִיד שֶׁל שַׁחַר הָיוּ קְרֵבִין, וּפַר הָעוֹלָה בַּהֲדַיְיהוּ, וְשָׂעִיר הַנַּעֲשֶׂה בַּחוּץ עִם תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם.

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.

וְתוּ: פַּר הָעוֹלָה לְרַבִּי אֱלִיעֶזֶר דְּשַׁיְּירֵיהּ, אֵימַת עָבֵיד לֵיהּ?

And furthermore, another dilemma: With regard to the bull of the Yom Kippur burnt-offering, according to Rabbi Eliezer’s 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?

וְתוּ: בֵּין לְרַבִּי אֱלִיעֶזֶר בֵּין לְרַבִּי עֲקִיבָא, אֵימוּרֵי חַטָּאת אֵימַת עָבֵיד לְהוּ?

And furthermore, another dilemma: According to both Rabbi Eliezer’s opinion and according to Rabbi Akiva’s 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.

אָמַר רָבָא: לָא מַשְׁכַּחַתְּ לַהּ מְתַקַּנְתָּא, אֶלָּא אוֹ לְרַבִּי אֱלִיעֶזֶר דְּתָנָא בִּדְבֵי שְׁמוּאֵל, אוֹ לְרַבִּי עֲקִיבָא כִּדְתוֹסֶפְתָּא.

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.

דְּתָנָא דְּבֵי שְׁמוּאֵל: רַבִּי אֱלִיעֶזֶר אוֹמֵר: יָצָא וְעָשָׂה אֵילוֹ וְאֵיל הָעָם וְאֵימוּרֵי חַטָּאת, אֲבָל פַּר הָעוֹלָה וְשִׁבְעַת כְּבָשִׂים וְשָׂעִיר הַנַּעֲשֶׂה בַּחוּץ — עִם תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם.

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.

רַבִּי עֲקִיבָא דְּתוֹסֶפְתָּא מַאי הִיא? דְּתַנְיָא, רַבִּי עֲקִיבָא אוֹמֵר: פַּר הָעוֹלָה וְשִׁבְעַת כְּבָשִׁים עִם תָּמִיד שֶׁל שַׁחַר הָיוּ קְרֵבִין, שֶׁנֶּאֱמַר: ״מִלְּבַד עוֹלַת הַבֹּקֶר אֲשֶׁר לְעוֹלַת הַתָּמִיד״, וְאַחַר כָּךְ עֲבוֹדַת הַיּוֹם.

What is Rabbi Akiva’s 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: “Besides the morning burnt-offering which is the daily burnt-offering you shall sacrifice these” (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.

וְאַחַר כָּךְ שָׂעִיר הַנַּעֲשֶׂה בַּחוּץ, שֶׁנֶּאֱמַר: ״שְׂעִיר עִזִּים אֶחָד חַטָּאת מִלְּבַד חַטַּאת הַכִּפּוּרִים״, וְאַחַר כָּךְ אֵילוֹ וְאֵיל הָעָם, וְאַחַר כָּךְ אֵימוּרֵי חַטָּאת, וְאַחַר כָּךְ תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם.

And afterward, the goat whose services are performed outside is sacrificed, as it is stated: “One goat for a sin-offering besides the sin-offering of atonement and the daily burnt-offering, and its meal-offering, and their libations” (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.

מַאי טַעְמָא דְּרַבִּי אֱלִיעֶזֶר? עָבֵיד כְּדִכְתִיב: עָבֵיד בְּרֵישָׁא דְּתוֹרַת כֹּהֲנִים, וַהֲדַר עָבֵיד דְּחוֹמֶשׁ הַפְּקוּדִים.

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.

וְרַבִּי עֲקִיבָא? כִּדְקָתָנֵי טַעְמָא: ״מִלְּבַד עוֹלַת הַבֹּקֶר אֲשֶׁר לְעוֹלַת הַתָּמִיד״, אַלְמָא מוּסָפִין עִם תָּמִיד שֶׁל שַׁחַר עָבֵיד לְהוּ.

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

וְרַבִּי אֱלִיעֶזֶר, הַאי ״מִלְּבַד חַטַּאת הַכִּפּוּרִים״ מַאי עָבֵיד לֵיהּ? הַהוּא מִיבְּעֵי לֵיהּ, עַל מָה שֶׁזֶּה מְכַפֵּר — זֶה מְכַפֵּר.

The Gemara asks: And Rabbi Eliezer, what does he do with this verse: “Besides the sin-offering of atonement,” which was the basis for Rabbi Akiva’s 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.

רַבִּי יְהוּדָה אוֹמֵר מִשְּׁמוֹ: אֶחָד קָרֵב עִם תָּמִיד שֶׁל שַׁחַר, וְשִׁשָּׁה עִם תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם. רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן אוֹמֵר מִשְּׁמוֹ: שִׁשָּׁה קְרֵבִין עִם תָּמִיד שֶׁל שַׁחַר, וְאֶחָד עִם תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם.

§ 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.

מַאי טַעְמַיְיהוּ דְּרַבָּנַן? תְּרֵי קְרָאֵי כְּתִיבִי. כְּתִיב: ״מִלְּבַד עוֹלַת הַבֹּקֶר״, וּכְתִיב: ״וְיָצָא וְעָשָׂה אֶת עוֹלָתוֹ״, הִלְכָּךְ, עָבֵיד מִנַּיְיהוּ הָכָא וּמָנַיְיהוּ הָכָא.

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: “Besides the morning burnt-offering which is the daily burnt-offering you shall sacrifice these” (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: “And he shall exit and make his burnt-offering and the burnt-offering of the people” (Leviticus 16:24). As the phrase: “The burnt-offering of the people,” 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.

בְּמַאי קָא מִיפַּלְגִי? רַבִּי יְהוּדָה סָבַר: עָבֵיד חַד כְּדִכְתִיב: ״מִלְּבַד עוֹלַת הַבֹּקֶר״, וַהֲדַר עָבֵיד עֲבוֹדַת הַיּוֹם — דִּילְמָא חוּלְשָׁא חָלֵישׁ כֹּהֵן גָּדוֹל.

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: “Besides the morning burnt-offering,” 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.

וְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן סָבַר: כֵּיוָן דְּאַתְחֵיל — עָבֵיד שִׁשָּׁה, דִּילְמָא פָּשַׁע. דִּלְגַבֵּי עֲבוֹדַת הַיּוֹם — זָרִיז הוּא.

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.

דְּכוּלֵּי עָלְמָא מִיהַת, חַד אַיִל הוּא. כְּמַאן — כְּרַבִּי. דְּתַנְיָא, רַבִּי אוֹמֵר: אַיִל אֶחָד הָאָמוּר כָּאן, הוּא הָאָמוּר בְּחוֹמֶשׁ הַפְּקוּדִים. רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן אוֹמֵר: שְׁנֵי אֵילִים הֵן, אֶחָד הָאָמוּר כָּאן, וְאֶחָד הָאָמוּר בְּחוֹמֶשׁ הַפְּקוּדִים.

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: “With this shall Aaron come into the Sanctuary: With a young bull for a sin-offering, and a ram for a burnt-offering” (Leviticus 16:3), is the same one that is stated in the Book of Numbers: “And 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” (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’s additional offerings.

מַאי טַעְמָא דְּרַבִּי? דִּכְתִיב: ״אֶחָד״. וְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, מַאי ״אֶחָד״? מְיוּחָד שֶׁבְּעֶדְרוֹ.

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

וְרַבִּי? נָפְקָא לֵיהּ: מִ״מִּבְחַר נְדָרֶיךָ״. וְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן? חַד בְּחוֹבָה, וְחַד בִּנְדָבָה. וּצְרִיכִי.

And from where does Rabbi Yehuda HaNasi derive the requirement that the ram be of the best stock? He derives it from the verse: “Your choice vows” (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.

קִידֵּשׁ יָדָיו וְרַגְלָיו. תָּנוּ רַבָּנַן: ״וּבָא אַהֲרֹן אֶל אֹהֶל מוֹעֵד״. לָמָה הוּא בָּא? לְהוֹצִיא אֶת הַכַּף וְאֶת הַמַּחְתָּה,

§ 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: “And Aaron shall come into the Tent of Meeting” (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