Yoma 102

ותיפוק לי (ויקרא טז, יא) דאשר לו אמר רחמנא משלו הוא מביא

But let him infer it<span class="x" onmousemove="('comment',' The answer to the question above of R. Eleazar concerning the relation of the fellow-priests to the high priest's Day of Atonement bullock.');">¹</span> from the words of the Divine Law: 'which is of himself',<span class="x" onmousemove="('comment',' Lev. XVI, 6 with reference to his bullock.');">²</span>

דתניא אשר לו משלו הוא מביא ולא משל ציבור יכול לא יביא משל ציבור שאין הציבור מתכפרין בו אבל יביא משל אחיו הכהנים שהרי אחיו הכהנים מתכפרים בו ת"ל אשר לו

i.e., he shall bring it from wha belongs to him, for it was taught 'which is of himself', that means he must bring it of his own possession, not from community funds. One might have assumed he must not bring it from community funds, because the congregation obtains no atonement therefrom, but he may bring it from the funds of his fellow-priests, because they do obtain atonement therefrom, therefore Scripture says: 'which is of himself'.

יכול לא יביא ואם הביא כשר ת"ל שוב (ויקרא טז, ו) אשר לו שנה הכתוב עליו לעכב

One might have assumed he must [de jure] not bring it from funds beside his own, but that if he [de facto] had done so,it would be valid, therefore Scripture says again: 'which is of himself', repeating the condition in order to render conformity with it indispensable.<span class="x" onmousemove="('comment',' Lev. XVI, 11 surely indicates that they have no share in the bullock, but receive atonement only by implication through the high priest's atonement, although the bullock is his own private property.');">³</span> - But according to your own view: If his fellow-priests have no part in it, how can they obtain atonement, [even by implication]?<span class="x" onmousemove="('comment',' So Bah.');">⁴</span>

וליטעמיך אחיו הכהנים אי לאו דקנו בגויה היכי מכפר להו אלא שאני בי גזא דאהרן דאפקריה רחמנא גבי אחיו הכהנים הכא [גבי תמורה] נמי שאני בי גזא דאהרן דאפקריה רחמנא גבי אחיו הכהנים

Rather must you say it is different with regard to the private treasury of Aaron<span class="x" onmousemove="('comment',' I.e., in respect of the bullock of the Day of Atonement.');">⁵</span> for the Divine Law has declared it free to his fellow-priests, thus also with regard to the [question of a] substitute sacrifice [we say] the private treasury of Aaron is different since the Divine Law has made it free for his fellow-priests.

<big><strong>מתני׳</strong></big> היה מהלך בהיכל עד שמגיע לבין שתי הפרוכת המבדילות בין הקדש ובין קדש הקדשים וביניהן אמה ר' יוסי אומר לא היתה שם אלא פרוכת אחת בלבד שנאמר (שמות כו, לג) והבדילה הפרוכת לכם בין הקדש ובין קדש הקדשים

<big><b>MISHNAH: </b></big>HE WENT THROUGH THE HEKAL<span class="x" onmousemove="('comment',' V. Glos.');">⁶</span> UNTIL HE CAME TO THE PLACE BETWEEN THE TWO CURTAINS WHICH SEPARATED THE HOLY FROM THE HOLY OF HOLIES AND BETWEEN WHICH THERE WAS [A SPACE OF] ONE CUBIT.

<big><strong>גמ׳</strong></big> שפיר קאמר להו רבי יוסי לרבנן ורבנן אמרי לך הני מילי במשכן אבל במקדש שני כיון דלא הואי אמה טרקסין ובמקדש ראשון הוא דהואי ואיסתפקא להו לרבנן בקדושתיה אי כלפנים אי כלחוץ ועבוד שתי פרוכת

R'JOSE SAID: THERE WAS BUT ONE CURTAIN, AS IT IS SAID: AND THE VEIL SHALL DIVIDE UNTO YOU BETWEEN THE HOLY PLACE AND THE MOST HOLY.<span class="x" onmousemove="('comment',' Ex. XXVI, 33.');">⁷</span> <big><b>GEMARA: </b></big>R'Jose gave a proper rejoinder to the Rabbis.

תנו רבנן בין המזבח למנורה היה מהלך דברי ר"י ר"מ אומר בין שלחן למזבח ויש אומרים בין שלחן לכותל מאן יש אומרים אמר רב חסדא רבי יוסי היא דאמר פיתחא בצפון קאי

What about the Rabbis? - They will tell you: Those things<span class="x" onmousemove="('comment',' The one curtain referred to in Exodus.');">⁸</span> applied at the Mishkan,<span class="x" onmousemove="('comment',' The Sanctuary in the wilderness.');">⁹</span>

ורבי יהודה אמר לך פיתחא בדרום קאי ורבי מאיר כמאן סבירא ליה אי כרבי יהודה סבירא ליה ניעול כרבי יהודה אי כרבי יוסי סבירא ליה ניעול כר' יוסי

but in the Second Temple, because there was lacking the partition wall<span class="x" onmousemove="('comment',' I Kings VI, 16 refers to the two cedar-covered partitions, with a vacant space between then, which separated the Holy Place from the Holy of Holies, occupying the space of one cubit, but the text: And he built twenty cubits on the hinder part of the house with boards of cedar from the floor unto the joists, leaves it undecided from which of the two holy areas the space of one cubit was to be deducted.');">¹⁰</span> which had been in the first Temple - and the Sages were doubtful as to whether its sacredness partook of the character of the Holy or the Holy of Holies, they made two curtains.<span class="x" onmousemove="('comment',' In the second Temple that partition was replaced by two curtains with a space between them.');">¹¹</span>

לעולם כרבי יוסי סבירא ליה ואמר לך שולחנות צפון ודרום מונחין ומפסקא ליה שלחן ולא מתעייל ליה

Our Rabbis taught: He was walking between altar and candlestick.<span class="x" onmousemove="('comment',' As he entered, he moved southward between the inner altar and candlestick, which was to the south, walking toward the curtain.');">¹²</span> This is the view of R'Judah.

ואיבעית אימא לעולם מזרח ומערב מונחין ומשום שכינה לאו אורח ארעא

R'Meir says: Between the table<span class="x" onmousemove="('comment',' The table was placed next to the northern wall, the candlestick next to the southern wall, the golden altar between them. According to R. Judah the high priest walked toward the Holy of Holies between altar and candlestick, that is on the southern side. According to R. Meir between table and altar, i.e., on the northern side.');">¹³</span> and the altar. Some there are who say: Between the table and the wall.<span class="x" onmousemove="('comment',' According to R. Jose between table and wall, on the northern side.');">¹⁴</span> Who are the 'some'? - R'Hisda said: It is R'Jose. who said: The entrance was to the north.<span class="x" onmousemove="('comment',' R. Jose held that there was but one curtain, clasped on the north side, and since the entrance was on the north side, the high priest of necessity was walking along the northern wall.');">¹⁵</span> And R'Judah? - He will tell you that the entrance was to the south. According to whose view was that of R'Meir? If it agreed with R'Judah's, let him enter as R'Judah states,<span class="x" onmousemove="('comment',' R. Judah also agreed that the immediate entrance into the Holy of Holies had to be on the northern side but he held that there were two curtains, with the outer one clasped to the southern side, through which he first entered, hence the high priest was walking along the southern wall till he reached the outer entrance, then walking along between the two curtains towards the north till he reached the second entrance leading immediately into the Holy of Holies.');">¹⁶</span> if it agreed with R'Jose, let him enter as R'Jose states! truth he agrees with R'Jose, but he will tell you the tables<span class="x" onmousemove="('comment',' Solomon had made ten tables arranged in two rows of five tables, to the left and right of the table of shewbread. The Sages discuss if these tables were placed lengthwise from south to north or from east to west. R. Meir held the former view, so that all the tables were placed in the northern half of the Sanctuary (Ex. XXVI, 35) : And thou shalt put the table on the north side. Now the breadth of the Sanctuary was twenty cubits, its northern half ten cubits; the length of a table two cubits, so that each row of five tables filled the northern half of the Temple hall, without any free space between tables and wall.If any space were left free, then the row of the tables would to that extent encroach upon the southern half. Thus the tables would block the high priest on his walk between the table and the wall.');">¹⁷</span> were placed between north and south, hence they would interrupt his walk, preventing him from getting himself in.<span class="x" onmousemove="('comment',' Between the table and the wall.');">¹⁸</span> Or, if you like you might say: In truth, the tables were placed from east to west, but it does not seen proper