Yoma 136

לצפונה של ירושלים וחוץ לשלש מחנות ר' יוסי אומר אבית הדשן נשרפין

to the north<span class="x" onmousemove="('comment',' For all the ceremony in connection with the sin-offering took place in the north.');">¹</span> of Jerusalem, and without the three camps.

אמר רבא מאן תנא דפליג עליה דר' יוסי ר' אליעזר בן יעקב הוא דתניא (ויקרא ד, יב) אל שפך הדשן ישרף שיהא לשם דשן רבי אליעזר בן יעקב אומר שיהא מקומו משופך

R'Jose says: They were burnt in the place<span class="x" onmousemove="('comment',' Before Beth ha-Deshen; when ashes have been deposited there it is Beth ha-Deshen. After they have been deposited it is Shefek ha-Deshen, the place where ashes have been poured out. (v. Rashi) .');">²</span> where the ashes of the sacrifices were deposited.

אמר ליה אביי ודילמא במקומו משופך הוא דפליגי

Raba said: Who is the Tanna disputing with R'Jose. It is R'Eliezer B'Jacob, for it was taught: [The bullo shall he carry forth to] where the ashes are poured out, and burn it, i.e., there shall be ashes [from before].<span class="x" onmousemove="('comment',' V. Lev. IV, 12.');">³</span>

ת"ר והשורף השורף מטמא בגדים ולא המצית את האור ולא המסדר את המערכה ואי זהו השורף זה המסייע בשעת שריפה

R'Eliezer B'Jacob says: It means that its place shall be sloping. Said Abaye: Perhaps they are disputing as to whether the place shall be sloping!<span class="x" onmousemove="('comment',' I.e., the discussion may concern only the question as to whether the place must be sloping, and not whether ashes must have been deposited there first, R. Eliezer b. Jacob agreeing that ashes must have been deposited there before.');">⁴</span>

יכול אף משנעשו אפר מטמאין בגדים ת"ל אותם אותם מטמאין בגדים ולא משנעשו אפר מטמאין בגדים ר"א ברבי שמעון אומר הפר מטמא ניתך הבשר אינו מטמא בגדים

- Our Rabbis taught: And he that burneth them<span class="x" onmousemove="('comment',' Lev. XVI, 28.');">⁵</span> i.e., he that burneth renders his garments unclean, but not he who kindles the fire, nor he who puts the wood in order.

מאי בינייהו איכא בינייהו דשויה חרוכא

And who is 'He that burneth'? He who assists at the time of the burning.

<big><strong>מתני׳</strong></big> אמרו לו לכהן גדול הגיע שעיר למדבר ומניין היו יודעין שהגיע שעיר למדבר דירכאות היו עושין ומניפין בסודרין ויודעין שהגיע שעיר למדבר

One might have assumed that even after they have become ashes, they shall still defile the garments, therefore Scripture says: 'them, i.e., only as long as they [are 'they'] do they defile the garments, but not once they have become ashes. R'Eliezer son of R'Simeon says: The bullock [itself] defiles the garments, but when the flesh is burnt to hard lumps it no more defiles the garments.

אמר ר' יהודה והלא סימן גדול היה להם מירושלים ועד בית חדודו שלשה מילין הולכין מיל וחוזרין מיל ושוהין כדי מיל ויודעין שהגיע שעיר למדבר

What is the difference between the two views? - If it has been reduced to lumps of charred flesh.<span class="x" onmousemove="('comment',' In this case the flesh has been dissolved without having become ashes. According to the first Tanna they render the garments unclean as long as they are not ashes, hence, in this case would still have this defiling effect. According to R. Eliezer son of R. Simeon it is only as long as they are bullocks, i.e., whole, that they render garments impure, whereas as charred flesh they are no more bullocks, hence do not affect the garments any more.');">⁶</span> <big><b>MISHNAH: </b></big>THEY SAID TO THE HIGH PRIEST: THE HE-GOAT HAS REACHED THE WILDERNESS.

ר' ישמעאל אומר והלא סימן אחר היה להם לשון של זהורית היה קשור על פתחו של היכל וכשהגיע שעיר למדבר היה הלשון מלבין שנאמר (ישעיהו א, יח) אם יהיו חטאיכם כשנים כשלג ילבינו

AND WHENCE DID THEY KNOW THAT THE HE-GOAT HAD REACHED THE WILDERNESS? THEY USED TO SET UP GUARDS AT STATIONS<span class="x" onmousemove="('comment',' Jastr. from Grk. Diadoche - relays, guard at stations, corrupted into dirchaot.');">⁷</span>

<big><strong>גמ׳</strong></big> אמר אביי ש"מ בית חדודו במדבר קיימא והא קמ"ל דקסבר רבי יהודה כיון שהגיע שעיר למדבר נעשית מצותו

AND FROM THESE TOWELS WOULD BE WAVED, THUS WOULD THEY KNOW THAT THE HE-GOAT HAD REACHED THE WILDERNESS. R'JUDAH SAID: BUT DID THEY NOT HAVE A GREAT SIGN?

<br><br><big><strong>הדרן עלך שני שעירי</strong></big><br><br>

FROM JERUSALEM TO BETH HIDODO<span class="x" onmousemove="('comment',' Not definitely identified. J.T. Beth Horon, var. lec. Haroro, Beth Hadure.');">⁸</span> WAS THREE MILS.

מתני׳ <big><strong>בא</strong></big> לו כהן גדול לקרות אם רצה לקרות בבגדי בוץ קורא ואם לאו קורא באצטלית לבן משלו

THEY COULD WALK A MIL, RETURN THE MIL, THEN TARRY THE TIME IT TAKES TO WALK A MIL, AND THUS KNOW THAT THE HE-GOAT HAD REACHED THE WILDERNESS. - R'ISHMAEL SAID: BUT THEY HAD ANOTHER SIGN TOO: A THREAD OF CRIMSON WOOL WAS TIED TO THE DOOR OF THE TEMPLE, AND WHEN THE HE-GOAT REACHED THE WILDERNESS THE THREAD TURNED WHITE, AS IT IS WRITTEN: THOUGH YOUR SINS BE AS SCARLET THEY SHALL BE AS WHITE AS SNOW.<span class="x" onmousemove="('comment',' Isa. I, 18.');">⁹</span>

חזן הכנסת נוטל ספר תורה ונותנו לראש הכנסת וראש הכנסת נותנו לסגן והסגן נותנו לכהן גדול וכהן גדול עומד ומקבל וקורא אחרי מות ואך בעשור וגולל ספר תורה ומניחו בחיקו ואומר יותר ממה שקראתי לפניכם כתוב כאן (במדבר כט, ז) ובעשור שבחומש הפקודים קורא על פה

<big><b>GEMARA: </b></big>Abaye said: One may infer from here that Beth Hidodo is in the wilderness and this is what he [the Tanna of the Mishnah] informs us: that R'Judah holds: As soon as the he-goat has reached the wilderness the commandment concerning it is fulfilled. <big><b>MISHNAH: </b></big>THE HIGH PRIEST [THEN] CAME TO READ.

ומברך עליה שמונה ברכות על התורה ועל העבודה ועל ההודאה ועל מחילת העון ועל המקדש בפני עצמו ועל ישראל בפני עצמן ועל ירושלים בפני עצמה ועל הכהנים בפני עצמן ועל שאר התפלה

IF HE WISHED TO READ IN LINEN GARMENTS HE COULD DO SO, OTHERWISE HE WOULD READ IN HIS OWN WHITE VESTMENTS. THE SYNAGOGUE ATTENDANT<span class="x" onmousemove="('comment',' [Hazzan. There is no certainty in regard either to the origin or rank of the Hazzan. Here he appears a second in rank to the Head of the Synagogue]. ,xbfv atr');">¹⁰</span>

הרואה כהן גדול כשהוא קורא אינו רואה פר ושעיר הנשרפין והרואה פר ושעיר הנשרפין אינו רואה כ"ג כשהוא קורא ולא מפני שאינו רשאי אלא שהיתה דרך רחוקה ומלאכת שניהן שוה כאחת

WOULD TAKE A SCROLL OF THE LAW AND GIVE IT TO THE HEAD OF THE SYNAGOGUE,<span class="x" onmousemove="('comment',' [ Identified with the **, the officer who administered the external affairs of the synagogue, v. Krauss, Synagogale Altertumer, p. 116ff. and J.E. II, 86.]');">¹¹</span> AND THE HEAD OF THE SYNAGOGUE GAVE IT TO THE SEGAN,<span class="x" onmousemove="('comment',' V. Glos.');">¹²</span>

<big><strong>גמ׳</strong></big> מדקתני באצטלית לבן משלו מכלל דקריאה לאו עבודה היא

AND THE SEGAN GAVE IT TO THE HIGH PRIEST, AND THE HIGH PRIEST STANDS AND RECEIVES IT, AND READS [THE SECTION] BEGINNING] 'AFTER THE DEATH.'<span class="x" onmousemove="('comment',' Lev. XVI.');">¹³</span> AND 'HOWBEIT ON THE TENTH.'<span class="x" onmousemove="('comment',' Lev. XXIII, 26-32.');">¹⁴</span>

וקתני אם רצה לקרות בבגדי בוץ קורא שמעת מינה בגדי כהונה ניתנו ליהנות בהן דילמא שאני קריאה דצורך עבודה היא

THEN HE WOULD ROLL UP THE SCROLL OF THE LAW AND PUT IT IN HIS BOSOM AND SAY, 'MORE THAN WHAT I HAVE READ OUT BEFORE YOU IS WRITTEN HERE. AND ON THE TENTH.'<span class="x" onmousemove="('comment',' Num. XXIX, 7-11.');">¹⁵</span>

דאיבעיא לן בגדי כהונה ניתנו ליהנות בהן או לא ניתנו ליהנות בהן

WHICH IS IN THE BOOK OF NUMBERS HE RECITES BY HEART. THEN HE RECITES IN CONNECTION THEREWITH EIGHT BENEDICTIONS: FOR THE LAW, FOR THE TEMPLE SERVICE, FOR THE THANKSGIVING, FOR THE FORGIVENESS OF SINS AND FOR THE TEMPLE SEPARATELY,<span class="x" onmousemove="('comment',' What 'separately' means is not clear. Some texts including, J.T. omit. V. also Sotah 40b.');">¹⁶</span>

ת"ש לא היו ישנים בבגדי קודש שינה הוא דלא הא מיכל אכלי דילמא שאני אכילה דצורך עבודה היא כדתניא (שמות כט, לג) ואכלו אותם אשר כופר בהם מלמד שהכהנים אוכלים ובעלים מתכפרין

AND FOR ISRAEL SEPARATELY AND FOR JERUSALEM SEPARATELY,<span class="x" onmousemove="('comment',' [J.T. and separate editions of the Mishnah omit 'for Jerusalem', which makes the number exactly eight].');">¹⁷</span> FOR THE PRIESTS SEPARATELY AND FOR THE REST OF THE PRAYER.<span class="x" onmousemove="('comment',' V. GEMARA:');">¹⁸</span>

שינה הוא דלא הא הלוכי מהלכי בדין הוא דהלוכי נמי לא

HE WHO SEES THE HIGH PRIEST WHEN HE READS DOES NOT SEE THE BULLOCK AND THE HE-GOAT THAT ARE BEING BURNT, AND HE THAT SEES THE BULLOCK AND THE HE-GOAT THAT ARE BEING BURNT DOES NOT SEE THE HIGH PRIEST WHEN HE READS: NOT THAT HE WAS NOT PERMITTED BUT BECAUSE THE DISTANCE APART WAS GREAT AND BOTH RITES WERE PERFORMED AT THE SAME TIME. <big><b>GEMARA: </b></big>Since it states: IN HIS OWN WHITE VESTMENT,<span class="x" onmousemove="('comment',' Robe, garment; either the Greek stole, or a derivation of talal, cf. talith - Jast, and does not necessitate sacred priestly vestments.');">¹⁹</span> the inference is that reading is not a [Temple] service, and then it states: IF HE WISHED TO READ IN THE LINEN GARMENTS HE COULD DO SO, from which one may learn that priestly garments may be enjoyed for private use!<span class="x" onmousemove="('comment',' For private clean use, as against the possibility of impurity in sleep.');">²⁰</span> Perhaps it is different with reading, because it is a necessity for the [Temple] service. For the question was raised: Are the priestly garments allowed for private use or not allowed! - Come and hear: They would nor sleep in the holy garments.<span class="x" onmousemove="('comment',' Tamid 25b.');">²¹</span> Now they could not sleep in them, but they could eat in them!<span class="x" onmousemove="('comment',' Although eating is not part of the service, it is permissible for priests to eat in their official garments.');">²²</span> - Perhaps it is different with the eating, because it is necessary for the service, for it was taught: And they shall eat those things wherewith atonement was made;<span class="x" onmousemove="('comment',' Ex. XXIX, 23.');">²³</span> this teaches that the priests eat and the owner obtains atonement.' They could not sleep in them', but could they walk around in them? - In truth they might not walk around in them either