MISHNAH: The High Priest comes to read. If he wants to read in the byssus garments he may read; otherwise in his own while stole. The beadle of the synagogue takes the Torah scroll and hands it to the president of the synagogue, the president of the synagogue hands it to the executive officer of the Temple, the executive officer of the Temple hands it to the High Priest. The High Priest receives it standing, and reads standing. He reads after the death 16:1–34. and but on the tenth day 23:26–32. , rolls up the Torah, keeps it in his bosom, and says: More than what I read before you is written here. On the tenth day in Numbers 19:7–11. he recites by heart, and pronounces eight benedictions: For the Torah, for the Service, for thanksgiving, for the remission of sin, for the Temple, for Israel, for the priests, and general prayer. He who sees the High Priest reading does not see the burning of the bull and the ram; he who sees the burning of the bull and the ram does not see the High Priest reading. Not because he would not be entitled to it but because the distance was large and the actions happened simultaneously.
HALAKHAH: “The High Priest comes,” etc. From where the reading of the Chapter 16 is a biblical commandment. ? Rebbi Idi in the name of Rebbi Isaac and Ritba, read R. Joḥanan. This was the scribe’s original text corrected by himself to: R. Isaac. : And he executed , what does the verse say? As the Eternal had commanded Moses 16:34. , from here the reading of the Chapter.
Rebbi Immi in the name of Rebbi Joḥanan: Ancillary services are performed in white garments 16:4 for all service performed inside the sanctuary. . Rebbi Mattanah said, the Mishnah implies this: “otherwise in his own white stole.” Rebbi Yose asked: Why? Even though they are outside? Is not slaughter only outside and is performed in golden garments? Rebbi Yasa in the name of Rebbi Joḥanan: If he wants, he performs in golden garments, if he wants, he performs in white garments. We find that slaughter, if he wants, he performs in golden garments, if he wants, he performs in white garments.
7:6, Notes 190–211, ס .. Everywhere you are saying, one goes to the Torah. But here you are saying, one brings the Torah to them. Only since they are important personalities, the Torah is honored by them. Does one not bring there the Torah to the Head of the Diaspora? Rebbi Yose ben Rebbi Abun said, there since the seed of David is absorbed in them 4:5 (75b l. 52), ל . Quoted in Tosaphot Yeshenim 70a. , they follow the usage of their forefathers.
4:5 (75b l. 52), ל . Quoted in Tosaphot Yeshenim 70a. There 4:5. , we have stated: “One skips in prophets; one does not skip in the Torah.. 6:1–7:6, 9:5–6. ” “One skips in prophets,” but one does not skip from one prophet to another, except that one is permitted to skip between the Twelve Prophets. 14:2–10 and either Joel 2:15–27 or Micah 7:18–20. . “One does not skip in the Torah.” Rebbi Jeremiah in the name of Rebbi Simeon ben Laqish: Because one does not scroll the book of the Torah in public. Rebbi Yose asked, think of it, if it was a small paragraph? But so that Israel should hear the Torah in due order. But did we not state: “he reads after the death 16:1–34. and but on the tenth day ”23:26–32. ? There is a difference since this is the order of the day. You should know this, as Rebbi Simeon ben Laqish said, one never recites from memory but here he recites.19:7–11 (offered by the High Priest in his year-round “golden” garments) are completely different from those required by Lev. 16, for whose service white linen garments are prescribed. Therefore mention of the text in Num. 19 is essential, but scrolling such a large distance would be an interruption of the public service. . Rebbi Yose ordered Bar Ulla, the beadle of the synagogue of the Babylonians: If there is one Torah, scroll it behind a curtain. If there are two, take away one and bring the other.
“And pronounces eight benedictions: For the Torah”, He Who chooses the Torah. “For the Service,” for You we fear and serve. . “For thanksgiving,” it is good to give thanks to You, “for the remission of sin,” He who remits the sins of His people Israel. for the Day of Atonement. “For the Temple,” He Who chooses the Temple. Rebbi Idi said, He Who dwells in Zion. “For Israel,” He Who chooses Israel‘. , “for the priests.” “And general prayer.”, entreaty and begging, for Your people Israel need to be helped before You. Praise to You, Eternal, Who hears prayer.
MISHNAH: If he read in his byssus garments, he sanctified hands and legs, and undressed, stepped down, and immersed himself, came up, and dried himself with a towel. They brought him the golden garments, he dressed and sanctified hands and legs. He went out and sacrificed his ram, and the people’s ram 16:24. The biblical expression “did” is read to imply that the entire work involved, slaughter, dismembering, cleaning, transporting to the altar, and burning the elevation sacrifices, had to be performed by the unaided High Priest. , and the seven unblemished sheep 29:8. , the words of Rebbi Eliezer. Rebbi Aqiba says, they had been brought with the daily morning offering; the bull of elevation offering and the he-goat offered outside were brought with the daily afternoon sacrifice sacrifices prescribed in Num. 29:8 . He sanctified hands and legs and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him the white garments, he dressed and sanctified hands and legs. He entered to remove the cup and the pan. He sanctified hands and legs and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him the golden garments, he dressed and sanctified hands and legs. He entered, burned the incense, and prepared the lights. He sanctified hands and legs, and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him his own garments in which he dressed. One accompanies him to his house. He made a festivity for his friends when he exited in peace.
HALAKHAH: Rebbi Joḥanan said, these are the words of Rebbi Eliezer and Rebbi Aqiba. But the words of the Sages, all of them were brought with the daily morning offering offering is prescribed in Num. 29 for New Year’s day, the Day of Atonement, and the Eighth Day of the Fall Festival, they are offered more frequently than the special offerings of the day of Atonement detailed in Lev. 16. Since the House of Hillel strictly follow the rule that the more frequent has precedence (cf. Berakhot 8:1), all of the more common sacrifices must be processed first. Cf. Tosephta 2:19. . Rebbi Ḥuna in the name of Rav Joseph: Rebbi Eliezer follows the House of Shammai. Just as the House of Shammai say, frequent and holy, holy has precedence 7:1 Note 54; Babli Zevaḥim 69a. , so Rebbi Eliezer says, frequent and holy, holy has precedence. How is this? The service of the Day is holier and the day’s musaf sacrifices are more frequent; the service of the Day has precedence over the day’s musaf sacrifices.
The bull, the ram, and the seven unblemished sheep were brought with the daily morning offering; the remainder were brought with the daily afternoon offering. Rebbi Simeon ben Laqish said, the reason of this Tanna is to join purification sacrifice to purification sacrifice and elevation sacrifice to elevation sacrifice 29:11 it is required that this sacrifice follow that of the he-goat whose blood was brought into the Temple, and be followed by the elevation sacrifice which is the evening daily offering. Therefore it makes sense to require the elevation offerings required by Lev. 16:3,24 to be brought after the atonement service and before the daily evening service. . But some want to say, the bull, the ram, the people’s ram, and the seven unblemished sheep were brought with the daily morning offering; the remainder were brought with the daily afternoon offering. This Tanna distributes the services. What is the reason? He leaves and brings his elevation sacrifice and the people’s elevation sacrifice 16:24. . As mentioned in the matter. What is mentioned in the matter? His ram and the people’s ram. Rebbi Abun bar Ḥiyya said, what is the reason for the he-goat? Of the blood of the atoning purification sacrifice 30:10 when it should be Num. 29:11 : A he-goat as purification offering in addition to the atoning purification offering. Babli 70b. . The atoning purification sacrifice already preceded.
Aaron comes to the tent of Meeting 16:23. . From where does he come? From reading the Chapter. Where does he go to? To remove the cup and the pan. It is written: He leaves and brings his elevation sacrifice and the people ’s elevation sacrifice 16:24. , and you are saying so? Did not Rebbi Joḥanan say, everybody agrees that the removal of cup and pan follows after the daily evening offering? Rebbi Yose ben Ḥanina said, the entire Chapter is written in order except for this verse. Rebbi Yose said, even this is written in order. Aaron comes to the tent of Meeting. From where does he come? From the first sanctification which he encounters. Where does he go to? To the last sanctification. Rebbi Mana said before Rebbi Yose: Why do we not say, except the last sanctification 16:23 mentions undressing the white garments but does not mention washing of any kind, whereas in vv. 4,24 it is stated that dressing requires immersion in water, would it not be logical to require washing only for dressing,. not undressing. Then R. Yose’s interpretation becomes impossible. ? He answered him, there is a difference since it is written he comes, (he leaves) 16:23., this quote from v. 24 has to be deleted. , he takes off the linen garments. Why does the verse say, which he wore ? Could we ever think that he could undress what he was not wearing? Then why is it written, which he wore ? It brackets undressing and dressing. Since dressing requires sanctification of hands and legs, also undressing requires sanctification of hands and legs. Rebbi Eleazar said, there is another service for which he officiates in white garments. What is it? It is removal of cup and pan. Rebbi Joḥanan says, everybody agrees that the removal of cup and pan follows after the daily evening offering.
Why in white clothing? Rebbi Ḥiyya bar Abba said, like the service up high so is the service down below. As up high, a man in their midst clothed in linen 9:2. , so down below a holy linen shirt he shall wear 16:4. .
MISHNAH: The High Priest officiates in eight garments and the common priest in four, in shirt, trousers, turban, and belt 28:40,42. . The High Priest in addition wears breastplate, vest, coat, and diadem 28:4,36,42. . In these one asks Urim and Tummim, but one does not ask for common people, only for a king, or the Court, or one on whom rest the needs of the public.
HALAKHAH: Why does the High Priest serve in eight vestments? Rebbi Ḥanania the colleague of the rabbis said, corresponding to circumcision, which takes place on the eighth day. Because of My covenant was with him 2:5. In rabbinic usage, the common meaning of “covenant” is “circumcision”. . Why does he not serve in the golden vestments? Because of haughtiness. Rebbi Simon said, because of do not inflate yourself in front of the king 25:6. . Rebbi Levi said, because an accuser does not become a defense attorney. Yesterday it was written about them, they made golden gods for themselves 32:31. Babli Rosh Hashanah 26a, in the name of Rav Ḥisda. , and today he would officiate in golden vestments?
Rebbi Ḥiyya stated: And he shall wear them 16:4, based on a metathesis -לבשם בל שם . , they shall be worn out there, there they were hidden, there they were rotting, and were not qualified for the next Day of Atonement6(7) have another argument based on Lev. 16:23. . [It was stated: Rebbi Dosa says, they were qualified for a common priest.] 2(1). A common priest has to wear linen shirt and trousers for the removal of ashes from the altar; Lev. 6:3. In addition, there is the opinion, stated later in this paragraph, that the common priest’s belt also was simply linen. It was stated 2(1). : Rebbi said, there are two answers in the matter; one for clothing of the High Priest, and one for clothing of the common priest. It was stated 2(1). : Rebbi and Rebbi Eleazar ben Rebbi Simeon did not disagree about the belt of the High Priest on the Day of Atonement that it was of byssus, and on all other days of the year that it contained kilaim 16:4, while for the golden garments the belt is made from gold thread, blue, crimson, and purple wool, and linen ( Ex. 28:5,39). The belt of common priests is mentioned as necessary in Ex. 28:40, but its materials are not specified . , about what did they disagree? About the belt of the common priest, where Rebbi says, it contained kilaim, but Rebbi Eleazar ben Rebbi Simeon says, it did not contain kilaim. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: The reason of Rebbi, you shall do to Aaron and his sons so, all that I had commanded you 29:35. . Since the garments of Aaron contain kilaim, so also the garments of his sons contain kilaim. How does Rebbi Eleazar ben Rebbi Simeon explain the verse? Aaron with what is appropriate for him, and his sons with what is appropriate for them.
88b, Arakhin 16a, in the name of R. Anani bar Sason. Rebbi Simon said, just as sacrifices atone, so the garments atone, shirt, trousers, turban, and vest. The shirt was atoning for [wearers of kilaim , only the shirt was worn directly on the body. It seems that the trident here interprets the argument at the start of kilaim 9:1 to mean that biblically on kilaim which gives immediate protection to the body is forbidden. There are those who want to say,] for spillers of blood, as you are saying, 37:31. they dipped the shirt in blood. The trousers were atoning for uncovering nakedness, as you are saying 28:42. , make for them linen trousers to cover the flesh of nakedness. The turban was atoning for haughtiness, as you are saying, 8:9. This is a pun on the expression “thick of head” for “haughty”. he put the turban on his head. The belt was atoning for [thieves; but some are saying, for] the crooked ones. Rebbi Levi said, it was 32 cubits and he wound it around on both sides. The breast plate was atoning for those who bend the law, as you are saying. 28.15. , you shall make a breast-plate of judgment. The vest was atoning for idol worshippers, as you are saying3:5. , without vest and household-gods. The coat. Rebbi Simon in the name of Rebbi Jonathan of Bet-Guvrin: For two things there was no atonement but the Torah established atonement for them. These are those: one who spreads slander, and the involuntary homicide. For him who spreads slander there was no atonement, but the Torah fixed atonement for them, the bells of the coat: it shall be on Aaron in service, and its sound be heard 28:35. . The sound may come to atone for the sound. For the involuntary manslaughter there was no atonement but the Torah established atonement for them, the death of the High Priest 35:25. . He shall dwell there until the High Priest’s death
It was stated: Rebbi Eliezer ben Jacob says, atonement is mentioned inside and atonement is mentioned outside21:8. . Since in atonement mentioned inside cattle atones for spillers of blood, also in atonement mentioned outside cattle atones for spillers of blood. Here unintentional, there intentional. There is a difference for the calf whose neck is broken, whether unintentional or intentional. Rebbi Yose said, here for known offense, there for unknown offense.
The diadem. Some want to say, about blasphemers. Some want to say, about insolent ones. He who says about blasphemers is understandable, since it is written 17:49. the stone sank in his forehead, and it is written 28:38. , it shall be on his forehead permanently. He who says about insolent ones, you had the forehead of a whoring woman 3:3. .
Why are they called “Urim”? Because they were enlightening Israel. And “Tummin”? Because they were straightening out the way before them. As long as Israel were straight, they were showing them the correct way; as we find that they lied to them in Geva Benjamin. Rebbi Jehudah said, may God forbid, they did not lie to them in Geva Benjamin. For the first time it said, “attack” but did not say “I gave”, and the second time it said, “attack” and said “I gave” 20:23, 28 but the quotes are incorrect, the correct expressions are עלו and אתננו. .
One does not ask two questions simultaneously. If they were asked, there are Tannaim who state, He answers the first but does not answer the second; and there are Tannaim who state, He answers the second but does not answer the first; and there are Tannaim who state, He answers neither the first nor the second. He who says, He answers the first but does not answer the second; from the following: David said, Eternal, God of Israel, etc., would the people of Qeˋilah surrender me into his hand 23:11. , etc.? ]Would Saul descend, David asked incorrectly. Was it not necessary, would Saul descend, and if he descended, would the people of Qeˋilah surrender me into his hand?] 23:12. There is no reason to assume a corruption of the biblical text. He who said, He answers the second but does not answer the first; from the following: David said, would the people of Qeˋilah surrender me 23:12.. , etc. He who said, He answers neither the first nor the last, David asked the Eternal as follows, shall I pursue this troop, shall I reach it 30:8. ? David asked for mercy in this case, Eternal, God of Israel, please tell Your servant 23:11. . You should know, since he asked two [questions] and He answered three [answers]: He said, pursue, for catching you will catch and saving you will save 30:8. . There are Tannaim who state, he was hearing the voice; there are Tannaim who state, the writing was protruding. He who said, he was hearing the voice is understandable since it is written, he heard the voice . 7:89. . He who said, the writing with an oracle involving the breast plate of the High Priest on whose precious stones the names of the 12 tribes were engraved, Ex. 28:21. This seemed to be excluded since not the entire alphabet was occurring in these names. was protruding, but there is no ח for the tribes, and there is no צ [and no ק] for the tribes! Abraham, Isaac, Jacob was written on them. But there is no ט for the tribes! All these are the tribes of Israel 49:28. was engraved on them.