Yoma 10

form prescribed in this context. Whence do we know that forms not prescribed<span class="x" onmousemove="('comment',' In Ex. XXIX, 5, there are Instructions relative to the Consecration, such as putting on Aaron the tunic, the robe of the ephod and the ephod, the breastplate, the mitre on his head, the holy crown on the mitre. These are not mentioned in the ceremony described in Lev. VIII.');">¹</span> here in this context are also indispensable? - R'Nahman B'Isaac said: We infer that from [the fact that in both contexts the same word] petah [is used].<span class="x" onmousemove="('comment',' Ex. XXIX, 4 and Lev. VIII, 33.');">²</span> R'Mesharsheya said: And keep the charge of the Lord<span class="x" onmousemove="('comment',' Lev. VIII, 35.');">³</span>

indicates the indispensableness [of the prescribed forms]. R'Ashi said: For so am I commanded<span class="x" onmousemove="('comment',' Ibid. VIII, 35.');">⁴</span> indicates indispensableness. Our Rabbis taught:<span class="x" onmousemove="('comment',' Zeb. 101b.');">⁵</span>

For so am I commanded,<span class="x" onmousemove="('comment',' Lev. X, 13.');">⁶</span> As I commanded,<span class="x" onmousemove="('comment',' Ibid.X, 18.');">⁷</span> As the Lord commanded.<span class="x" onmousemove="('comment',' Lev. X, 15');">⁸</span> [Of these passages], 'For so am I commanded' that they eat<span class="x" onmousemove="('comment',' Lev. X, 13: Take the meal-offering and eat it, this command contradicts Deut. XXVI, 14, I have not eaten thereof in my mourning. The answer is, 'So am I commanded', i.e., a special decision from God.');">⁹</span>

it whilst in mourning; 'As I commanded' [this] he said to them at the time<span class="x" onmousemove="('comment',' The death of Nadab and Abihu, Lev. X, 2.');">¹⁰</span> of the occurrence;<span class="x" onmousemove="('comment',' When he found that the goat of the sin-offering had been burnt, he said to them, You should have eaten it 'as I commanded you' in regard to the meal-offering.');">¹¹</span> 'As the Lord commanded', and not on my own authority. R'Jose B'Hanina said: Breeches are not mentioned in the section.<span class="x" onmousemove="('comment',' Chapters VIII and IX of Lev. which deal with the Consecration.');">¹²</span>

But when it says, And this is the thing that thou shalt do unto them to hallow them, to minister,<span class="x" onmousemove="('comment',' Ex. XXIX, 1.');">¹³</span> it includes the breeches and the tenth part of an ephah.<span class="x" onmousemove="('comment',' Which the priests are obliged to offer up on the day of their Consecration. V. Men. 51b.');">¹⁴</span> It may rightly be said that breeches are included in the general term 'garments',<span class="x" onmousemove="('comment',' Ex. XXIX, 5: And thou shalt take the garments and put upon Aaron.');">¹⁵</span> but whence do we know about the tenth of an ephah? - [This we know] by inferring [the meaning of the word] zeh [used here]<span class="x" onmousemove="('comment',' Ex. XXIX, 1.');">¹⁶</span>

from zeh [in the verse], Zeh [this] is the offering of Aaron and his sons which they shall offer unto t Lord. the tenth part of an ephah.<span class="x" onmousemove="('comment',' Lev. VI, 13. The inference from similarity of expression is never used 'for the purpose of deducing a new law from Scripture, but merely as an attempt to find a scriptural support for an opinion expressed by one of the authorities in the Mishnah'. Mielziner, Intro. 148.');">¹⁷</span> R'Johanan in the name of R'Simeon B'Yohai said: Whence do we know that also the reading of the portion<span class="x" onmousemove="('comment',' The section on the Consecration. It was to be read as part of the ceremony.');">¹⁸</span> was indispensable?

To teach us that it is said, This is the dabar [thing] which the Lord has commanded to be done,<span class="x" onmousemove="('comment',' Lev. VIII, 5' Dabar may mean both 'word' and 'thing'. No further reference to the ceremony being necessary, the suggestion is made that dabar, the word, the reading of the word is commanded. Support may be found in the fact that the preceding verse speaks of The congregation assembled at the door of the tent of meeting, such 'assembly' for the purpose of hearing scriptural reading being expressly enjoined in Deut. XXXI, 28 and esp. at the Sukkoth festival in the year of release.');">¹⁹</span> i.e., the speaking<span class="x" onmousemove="('comment',' The word, i.e., the section read.');">²⁰</span> thereof is indispensable. - In what order did he put the garments on them? - What is past, is past!<span class="x" onmousemove="('comment',' There is no relevance in archaeological research.');">²¹</span>

Rather, [the question is] in what order will he put the garments on them in the future?<span class="x" onmousemove="('comment',' I.e.,in the Messianic future.');">²²</span> - In the future, too,<span class="x" onmousemove="('comment',' There is no need for speculation. Moses will be in charge and he knows the law.');">²³</span> when Aaron and his sons will come, Moses will come with them. But [the question is] how did he put the clothes on them [if we are] to understand the scriptural account?<span class="x" onmousemove="('comment',' There are apparent contradictions between the command as given in Ex. XXIX and the account of the ceremony in Lev. VIII respectively. In Ex. XXIX, 9: And thou shalt gird them with a girdle, Aaron and his sons intimates that this girding of father and sons took place in close succession to one another. I.e., he girded Aaron only after he had first clothed the sons with the other garments apart from the girdle, so that the girding of Aaron and his sons were, so to speak, at the same time (v. infra) ; whereas in Lev. VIII, 7: And girded him with the girdle and clothed him with the robe . . and placed the breastplate upon him and set the mitre upon his head to be followed by ibid. v. 13: And Moses brought Aaron's sons and clothed them with tunics and girded them with girdles shows the girding of Aaron took place before the clothing of the sons had even begun.');">²⁴</span>

-The sons of R'Hiyya and R'Johanan held different opinions about it. One said: Aaron was first clothed and afterwards his sons; whilst the other said: Aaron and his sons were clothed simultaneously. Said Abaye: With regard to the tunic and the mitre none disputes the fact that Aaron came first and his sons afterwards,<span class="x" onmousemove="('comment',' [Moses clothed Aaron with the tunic and the mitre before he began to clothe the sons with these garments. These would also include the breeches, as these were always to come first, v. infra 23b.]');">²⁵</span> for both in the [text containing] the command and [the account of the] actual performance Aaron is mentioned first. What they are disputing is [the order of] the girdle.<span class="x" onmousemove="('comment',' Whether Aaron was girded before or after the sons were clothed with the tunic and mitre.');">²⁶</span> He who says Aaron [came first] and then his sons [is of this opinion] because it is written, And he girded him with the girdle,<span class="x" onmousemove="('comment',' Lev. VIII, 7.');">²⁷</span> and only after this is it written, And he girded them with a girdle,<span class="x" onmousemove="('comment',' Ibid. 13. I.e., after having first clothed them with the other garments.');">²⁸</span> whereas he who holds that the girding took place without any interruption, [is of this opinion] because It is written, And thou shalt gird them with girdles, Aaron and his sons.<span class="x" onmousemove="('comment',' Ex. XXIX, 9.');">²⁹</span> According to the opinion that Aaron and his sons were girded at the same time, does not Scripture first say, 'And he girded him with a girdle' and then only later is it written, 'And he girded them with a girdle'?<span class="x" onmousemove="('comment',' Cf. n. 4.');">³⁰</span> -