Yoma 121

בקטורת לא קא מיירי

He does not treat of the incense.<span class="x" onmousemove="('comment',' He would certainly have to take anew the handfuls.');">¹</span> 'Ulla said: If he slew the he-goat before sprinkling the blood of the bullock, he has done nothing.

אמר עולא שעיר ששחטו קודם מתן דמו של פר לא עשה ולא כלום תנן הקדים דם השעיר לדם הפר יחזור ויזה מדם השעיר אחר דם הפר ואם איתא יחזור וישחוט מבעי ליה תרגמא עולא במתנות שבהיכל וכן אמר ר' אפס במתנות שבהיכל

We learned: IF HE SPRINKLED THE BLOOD OF THE HE-GOAT BEFORE THE BLOOD OF THE BULLOCK, HE MUST START OVER AGAIN, SPRINKLING THE BLOOD OF THE HE-GOAT AFTER THE BLOOD OF THE BULLOCK. Now, if this view were right, [it] should read: 'He shall start over again' and slaughter?<span class="x" onmousemove="('comment',' [It is assumed that the reference is to the sprinklings within the Holy of Holies, with the result that the he-goat was slaughtered before the sprinkling of the blood of the bullock.]');">²</span>

וכן בהיכל וכן במזבח וכו' ת"ר (ויקרא טז, לג) וכפר את מקדש הקודש זה לפני ולפנים אהל מועד זה היכל מזבח כמשמעו יכפר אלו עזרות

- 'Ulla explained this to refer to the sprinklings in the Sanctuary;<span class="x" onmousemove="('comment',' But the slaying of the he-goat took place in its proper place, after the blood of the bullock had been sprinkled within.');">³</span> and thus also R'Afes explained it to refer to the sprinklings in the Sanctuary.

הכהנים כמשמען עם הקהל אלו ישראל יכפר אלו הלוים הושוו כולן לכפרה אחת שכולן מתכפרין בשעיר המשתלח בשאר עבירות דברי ר' יהודה

LIKEWISE IN MATTERS OF THE SANCTUARY AND THE GOLDEN ALTAR: Our Rabbis taught: And he shall make atonement for the most holy place,<span class="x" onmousemove="('comment',' Lev. XVI, 33.');">⁴</span> i.e., the Holy of Holies [for] The tent of meeting, i.e., the Sanctuary;<span class="x" onmousemove="('comment',' These sprinklings atone for any impurity that occurred in the Holy of Holies or the Sanctuary, if any person should have entered there unwittingly in a state of impurity. V. Shebu. 7b.');">⁵</span>

ר"ש אומר כשם שדם השעיר הנעשה בפנים מכפר על ישראל בטומאת מקדש וקדשיו כך דם הפר מכפר על הכהנים בטומאת מקדש וקדשיו וכשם שוידוי של שעיר המשתלח מכפר על ישראל בשאר עבירות כך וידוי של פר מכפר על הכהנים בשאר עבירות

[for] the altar<span class="x" onmousemove="('comment',' If any impurity occurred to any person at the altar, he staying there for a period co-extensive with the time of one prostration.');">⁶</span> in the literal sense.'

ת"ר (ויקרא טז, כ) וכלה מכפר את הקודש זה לפני ולפנים אהל מועד זה היכל מזבח כמשמעו מלמד שכולן כפרה כפרה בפני עצמן

He shall make atonement' - this [refers to] the courts; 'the priests' in the literal sense; 'the people', i.e., Israel; 'He shall make aton this refers to the Levites. Then they are all declared alike in respect of one atonement, for all other sins they<span class="x" onmousemove="('comment',' Priest, Levites and Israelites.');">⁷</span>

מכאן אמרו נתן מקצת מתנות שבפנים ונשפך הדם יביא דם אחר ויתחיל בתחלה במתנות שבפנים רבי אלעזר ורבי שמעון אומרים אינו מתחיל אלא ממקום שפסק גמר את המתנות שבפנים ונשפך הדם יביא דם אחר ויתחיל בתחילה במתנות שבהיכל

obtain atonement through the he-goat-that-is-to-be-sent-away,<span class="x" onmousemove="('comment',' Besides those of impurity. In the case of other transgressions the he-goat-to-be-sent-away obtains forgiveness for both priests and commoners. But for the sin implied in any impurity in the Temple, it is the bullock which obtains forgiveness for the priests, and the he-goat which brings it to Israel.');">⁸</span> this is the view of R'Judah.

נתן מקצת מתנות שבהיכל ונשפך הדם יביא דם אחר ויתחיל בתחילה בהיכל רבי אלעזר ור' שמעון אומרים אינו מתחיל אלא ממקום שפסק

R'Simeon said: Just as the blood of the he-goat [the rites of which are] performed within obtains atonement for Israel in all matters of impurity touching the Sanctuary and its holy things,<span class="x" onmousemove="('comment',' Without confession. As there was no confession with that he-goat.');">⁹</span> thus also does the blood of the bullock obtain atonement for the priests in all matters of impurity touching the Sanctuary and its holy things; and just as the confession over the he-goat-to-be-sent-away obtains atonement for Israel with regard to all other transgressions, so does the confession over the bullock obtain atonement for the priest for all other transgressions.<span class="x" onmousemove="('comment',' V. Sheb. 13b.');">¹⁰</span>

גמר מתנות שבהיכל ונשפך הדם יביא דם אחר ויתחיל בתחילה במתנות המזבח נתן מקצת מתנות שבמזבח ונשפך הדם יביא דם אחר ויתחיל בתחילה במתנות המזבח רבי אלעזר ורבי שמעון אומרים ממקום שפסק הוא מתחיל גמר מתנות שבמזבח ונשפך הדם דברי הכל לא מעכבי

Our Rabbis taught: 'And when he hath made an end of atoning for the holy place', this refers to the Holy of Holies; 'The tent of meeting', i.e., the Sanctuary; the altar, in its literal sense - this teaches that for a these special [independent] atonements must be obtained. Hence they said: If he sprinkled some of the sprinklings made within, and the blood was poured away, he shall bring other blood and start again from the beginning with the sprinklings within.

אמר ר' יוחנן ושניהם מקרא אחד דרשו (שמות ל, י) מדם חטאת הכפורים אחת בשנה

R'Eleazar and R'Simeon say: He shall start but from the place where he stopped. If he has completed the sprinkling due within and the blood was poured away, then he shall bring other blood and he shall start from the beginning with the sprinklings in the Sanctuary.

רבי מאיר סבר חטאת אחת אמרתי לך ולא שתי חטאות רבי אלעזר ורבי שמעון סברי חטוי אחד אמרתי לך ולא שני חטויין

If he had sprinkled some of the sprinklings due in the Sanctuary and the blood was poured away, he shall bring other blood and start again from the beginning with the sprinklings due in the Sanctuary. R'Eleazar and R'Simeon say: He need start but from the place where he had stopped.

תניא אמר רבי לי חלק ר' יעקב בלוגין

If he had completed the sprinklings due in the Sanctuary and the blood was poured away, he shall bring other blood and start again from the beginning with the sprinkling due on the altar. If he had made some of the sprinklings due on the altar and the blood was poured away, he shall bring other blood and he shall start again from the beginning with the sprinklings due on the altar.

ולא והתניא נתן מקצת מתנות שבפנים ונשפך הלוג יביא לוג אחר ויתחיל בתחילה במתנות שבהיכל רבי אלעזר ור"ש אומרים ממקום שפסק הוא מתחיל

R'Eliezer and R'Simeon said: He shall not start except from the place where he had stopped. If he had completed the sprinklings due on the altar and the blood was poured all agree that this is no handicap.

גמר מתנות שבהיכל ונשפך הלוג יביא לוג אחר ויתחיל בתחילה במתנות שבבהונות נתן מקצת מתנות בבהונות ונשפך הלוג יביא לוג [אחר] ויתחיל בתחילה במתנות שבבהונות רבי אלעזר ורבי שמעון אומרים ממקום שפסק הוא מתחיל גמר מתנות שבבהונות ונשפך הלוג דברי הכל מתנות הראש לא מעכבות

Said R'Johanan: Both<span class="x" onmousemove="('comment',' The anonymous authority who is R. Meir on the one hand, and R. Eleazar and R. Simeon on the other.');">¹¹</span> infer it from one scriptural passage: With the blood of the sin-offering of atonement.

אימא לי שנה ר' יעקב בלוגין

once a year.<span class="x" onmousemove="('comment',' Ex. XXX, 10. ,tyj');">¹²</span> R'Meir holds: I have spoken to thee of one sin-offering [whereby to obtain one atonement], not of two sin-offerings; R'Eleazar and R'Simeon holding, I have spoken of one sprinkling, not of two sprinklings.<span class="x" onmousemove="('comment',' The word rendered 'sin-offering' means also 'purge from sin', hence sprinkle.');">¹³</span>

אמר מר מתנות הראש אין מעכבות מאי טעמא אילימא משום דכתיב (ויקרא יד, כט) והנותר מן השמן אלא מעתה (ויקרא ב, ג) והנותרת מן המנחה הכי נמי דלא מעכבי

It was taught: Rabbi said: R'Jacob taught me a difference with regard to the logs.<span class="x" onmousemove="('comment',' With regard to the log of oil used for the purification of the leper (v. Lev. XIV, 21) R. Jacob had taught that unlike the sprinklings of the Day of Atonement, there was no dispute concerning the question here where one must start again after a service had been performed out of order.');">¹⁴</span> But is there no [dispute]?

שאני התם דכתיב (ויקרא יד, יז) ומיתר והנותר

Surely it has been taught: If he made some of the sprinklings within [the Sanctuary],<span class="x" onmousemove="('comment',' This refers to the purification rite of a leper, v. Lev. XIV, 16.');">¹⁵</span> and the blood was poured away, he must bring another log [of oil] and start again from the beginning with the sprinklings due within.

אמר רבי יוחנן

R'Eleazar and R'Simeon hold: He starts again from the place he had stopped at. If he had completed the sprinklings due within [the Sanctuary] and the log was spilt, he shall bring another log and start again from the beginning with the application on the thumbs<span class="x" onmousemove="('comment',' Lev. XIV, verse 17.');">¹⁶</span> and toes.<span class="x" onmousemove="('comment',' Lev. XIV, verse 17.');">¹⁶</span> If he had made some of the applications on the thumbs and toes and the log was spilt, he shall bring another log and start over again from the beginning with the applications on the thumbs and toes. R'Eleazar and R'Simeon hold: He shall start where he had stopped before. If he had completed the applications due on the thumbs and toes and the log was spilt, then all agree that the applications on the head are not a handicap.<span class="x" onmousemove="('comment',' Hence the dispute between the Rabbis did affect the log of oil as well.');">¹⁷</span> Say rather: R'Jacob taught me also [the difference of opinion] concerning the log.<span class="x" onmousemove="('comment',' The report had been originally misread. As R. Hananel suggests, it read: 'R. Jacob had not made any difference with regard to the log'. In its original interpretation it implied: There was no difference of opinion among the Rabbis touching the log. But, since that report was now refuted, the meaning must have been: R. Jacob taught me that there was no difference between the log and the other case; in both the Rabbis are of divergent opinion.');">¹⁸</span> The Master had said: The applications on the head are no handicap. Why that? Shall I say because Scripture says: And what remaineth over of the oil,<span class="x" onmousemove="('comment',' Lev. XIV, 29 which indicates that the oil used for the head is but a remainder and not an essential part of the rite.');">¹⁹</span> but then [when it says]: But that which is left of the meal-offering etc. ,<span class="x" onmousemove="('comment',' Ibid. II, 10.');">²⁰</span> would you say that there, too, it constitutes no handicap?<span class="x" onmousemove="('comment',' In reality it does, v. Men. 9a.');">²¹</span> - It is different there because it is written: 'And the rest'<span class="x" onmousemove="('comment',' Ibid. XIV, 17 with reference to the oil applied to the thumbs and toes.');">²²</span> and what remaineth over etc'<span class="x" onmousemove="('comment',' The oil applied on the thumbs and toes is thus designated 'remainder' and that applied on the head 'remainder of remainder' and therefore constitutes no handicap.');">²³</span>