Yoma 137

וסיפא איצטריכא ליה פושטין ומקפלין ומניחין תחת ראשיהם

but it is necessary [to make special mention of sleep] on account of the last clause:<span class="x" onmousemove="('comment',' Which permits the sleeping on them, independent of any fear that impurity may occur in the sleep, since the garments were taken off the body.');">¹</span> they may take them off, fold them, and put them under the head.'

פושטין ומקפלין ומניחין אותן תחת ראשיהן שמעת מינה בגדי כהונה ניתנו ליהנות בהן אמר רב פפא לא תימא תחת ראשיהן אלא אימא כנגד ראשיהן אמר רב משרשיא שמעת מינה תפילין מן הצד שפיר דמי

They may take them off, fold them, and put them under the head'! You may infer, then, hence that priestly garments may be enjoyed for private use? - R'Papa said: Do not say, 'Under their heads', but rather say, 'Next to their heads'. R'Mesharsheya said: You may infer, thence, that one may keep the tefillin next to oneself whilst asleep.

הכי נמי מסתברא דכנגד ראשיהן דאי סלקא דעתך תחת ראשיהן ותיפוק לי משום כלאים דהא איכא אבנט ונהי נמי דניתנו ליהנות בהן הא מתהני מכלאים

It is also logical that [the meaning here is] next to their heads'. For if the thought should arise in you that [it means] 'under their heads', surely you ought to derive [the prohibition of that] on account of the mixed texture [of wool and linen], for among [the garments which consisted of a mixed texture] is also the girdle, so that even if the private enjoyment [of priestly garments] is permitted, surely here he is deriving benefit from a mixed texture! - That will be right according to the view that the girdle of the high priest [on the Day of Atonement] is identical with the girdle of the common priest during the rest of the year; but what can be said according to the view that the girdle of the high priest is not identical with that of the commoner?<span class="x" onmousemove="('comment',' According to the first view both are of linen, without any mixture, hence may be worn. But according to the second view, the commoner did wear a different kind of belt, made up of mixed texture, v. supra ');">²</span>

הניחא למ"ד אבנטו של כהן גדול (בשאר ימות השנה) זה הוא אבנטו של כהן הדיוט אלא למאן דאמר אבנטו של כ"ג לא זה הוא אבנטו של כהן הדיוט מאי איכא למימר

- And if you were to say mixed textures are forbidden only for wearing and putting on, but not for lying on, surely was it not taught: Neither shall there come upon thee,<span class="x" onmousemove="('comment',' Lev. XIX, 19.');">³</span> i.e., but you may spread it under you; but the Sages declare that this too is forbidden, because a fringe [of the mattress etc.] might wind itself round the flesh.

וכי תימא כלאים בלבישה והעלאה הוא דאסור בהצעה שרי והתניא (ויקרא יט, יט) לא יעלה עליך אבל אתה מותר להציעו תחתיך אבל אמרו חכמים אסור לעשות כן שמא תיכרך נימא אחת על בשרו

And if you were to say: Something was placed in between, but did not R'Simeon B'Pazzi in the name of R'Joshua B'Levi say on the authority of Rabbi, in the name of the Holy Community of Jerusalem: Even if there were ten mattress covers, one on top of the other, with mixed textures under them, it would still be forbidden to sleep on them. Rather, therefore, must you say [the meaning is]: 'Next to their heads'.

וכ"ת דמפסיק ליה מידי ביני ביני והאמר ר"ש בן פזי אמר ר' יהושע בן לוי אמר רבי משום קהלא קדישא שבירושלים אפי' עשר מצעות זו על גב זו וכלאים תחתיהן אסור לישן עליהן אלא לאו שמע מינה כנגד ראשיהן שמע מינה

This is conclusive. R'Ashi said: In reality, read: 'Under their heads'.

רב אשי אמר לעולם תחת ראשיהן והא קא מתהני מכלאים בגדי כהונה קשין הן כי הא דאמר רב הונא בריה דר' יהושע האי נמטא גמדא דנרש שריא

[And as to the question]<span class="x" onmousemove="('comment',' According to the first view both are of linen, without any mixture, hence may be worn. But according to the second view, the commoner did wear a different kind of belt, made up of mixed texture, v. supra ');">²</span> But he would enjoy mixed textures?

ת"ש בגדי כהונה היוצא בהן למדינה אסור ובמקדש בין בשעת עבודה בין שלא בשעת עבודה מותר מפני שבגדי כהונה ניתנו ליהנות בהן ש"מ

[the answer is], Priestly garments are stiff, for even so did R'Huna, son of R'Joshua say: The shrunk felt-cloth of Naresh<span class="x" onmousemove="('comment',' Near Sura.');">⁴</span> is permitted.<span class="x" onmousemove="('comment',' That felt-cloth was so hard that one could not have worn a garment of that material. The prohibition of mixed texture, however, applies only to such material as may be worn as garments and warm the body.');">⁵</span>

ובמדינה לא והתניא בעשרים וחמשה [בטבת] יום הר גרזים [הוא] דלא למספד

Come and hear: As to priestly garments, it is forbidden to go out in them in the province,<span class="x" onmousemove="('comment',' I.e., outside the Temple.');">⁶</span> but in the Sanctuary whether during or outside the time of the service, it is permitted to wear them, because priestly garments are permitted for private use.

יום שבקשו כותיים את בית אלהינו מאלכסנדרוס מוקדון להחריבו ונתנו להם באו והודיעו את שמעון הצדיק מה עשה לבש בגדי כהונה ונתעטף בבגדי כהונה ומיקירי ישראל עמו ואבוקות של אור בידיהן וכל הלילה הללו הולכים מצד זה והללו הולכים מצד זה עד שעלה עמוד השחר

This is conclusive. But in the province [it is] not [permitted]?

כיון שעלה עמוד השחר אמר להם מי הללו אמרו לו יהודים שמרדו בך כיון שהגיע לאנטיפטרס זרחה חמה ופגעו זה בזה כיון שראה לשמעון הצדיק ירד ממרכבתו והשתחוה לפניו אמרו לו מלך גדול כמותך ישתחוה ליהודי זה אמר להם דמות דיוקנו של זה מנצחת לפני בבית מלחמתי

Surely it was taught:The twenty-fifth of Tebeth is the day of Mount Gerizim,<span class="x" onmousemove="('comment',' On which the Samaritans (Cutheans) had their Temple.');">⁷</span> on which no mourning is permitted.

אמר להם למה באתם אמרו אפשר בית שמתפללים בו עליך ועל מלכותך שלא תחרב יתעוך עובדי כוכבים להחריבו אמר להם מי הללו אמרו לו כותיים הללו שעומדים לפניך אמר להם הרי הם מסורין בידיכם

It is the day on which the Cutheans demanded the House of our God from Alexander the Macedonian so as to destroy it, and he had given them the permission, whereupon some people came and informed Simeon the Just.<span class="x" onmousemove="('comment',' One of the surviving members of the Great Synod, v. Aboth, Sonc. ed., p. 2, n. 1.');">⁸</span> What did the latter do?

מיד נקבום בעקביהם ותלאום בזנבי סוסיהם והיו מגררין אותן על הקוצים ועל הברקנים עד שהגיעו להר גרזים כיון שהגיעו להר גריזים חרשוהו וזרעוהו כרשינין כדרך שבקשו לעשות לבית אלהינו ואותו היום עשאוהו יו"ט

He put on his priestly garments, robed himself in priestly garments, some of the noblemen of Israel went with him carrying fiery torches in their hands, they walked all the night, some walking on one side and others on the other side, until the dawn rose. When the dawn rose he [Alexander] said to them: Who are these [the Samaritans]?

אי בעית אימא ראויין לבגדי כהונה ואי בעית אימא (תהלים קיט, קכו) עת לעשות לה' הפרו תורתך

They answered: The Jews who rebelled against you. As he reached Antipatris,<span class="x" onmousemove="('comment',' Antipatris, in Judah, on the way from Jerusalem to Caesarea, was built by King Herod and called after his father, Antipater.');">⁹</span>

חזן הכנסת נוטל ספר תורה ש"מ חולקין כבוד לתלמיד במקום הרב אמר אביי כולה משום כבודו דכ"ג היא

the sun having shone forth, they met. When he saw Simeon the Just, he descended from his carriage and bowed down before him.

וכהן גדול עומד מכלל שהוא יושב והא אנן תנן

They said to him: A great king like yourself should bow down before this Jew? He answered: His image it is which wins for me in all my battles. He said to them: What have you come for? They said: Is it possible that star-worshippers should mislead you to destroy the House wherein prayers are said for you and your kingdom that it be never destroyed! He said to them: Who are these? They said to him: These are Cutheans who stand before you. He said: They are delivered into your hand. At once they perforated their heels, tied them to the tails of their horses and dragged them over thorns and thistles, until they came to Mount Gerizim, which they ploughed and planted with vetch, even as they had planned to do with the House of God. And that day they made a festive day.<span class="x" onmousemove="('comment',' Prohibiting every public mourning. This shews that Simeon wore the priestly garments outside Jerusalem.');">¹⁰</span> If you like say: They were fit to be priestly garments, or, if you like, say: It is time to work for the Lord: they have made void Thy law.<span class="x" onmousemove="('comment',' Ps. CXIX, 126. [In Megillath Ta'anith the day of the destruction of the Temple on Mount Gerizim is 21st Kislev. According to Josephus it was destroyed by Hyrcanus in the year 128 B.C.E. For the literature on the subject v. Lichtenstein, H., HUCA, vol. VIII-IX, p. 288].');">¹¹</span> THE SYNAGOGUE ATTENDANT WOULD TAKE A SCROLL OF THE LAW. One may infer from here that one may shew honour to the disciple in the presence of his master?<span class="x" onmousemove="('comment',' The question is, shall we consider this an answer to the problem propounded elsewhere and not answered (B.B 119b; Sotah 40b) as to whether it is legitimate to shew honour to a subordinate in the presence of his superior, (disciple in presence of master) . The solution, inferred from here, would be the affirmative.');">¹²</span> - Abaye said: It is all done for the sake of the high priest.<span class="x" onmousemove="('comment',' I.e., what happens here serves but to indicate how many subordinates the high priest has, i.e., how exalted his position is. The problem is still unsolved as to a situation in which the honour would be intended exclusively for the benefit of the disciple or subordinate.');">¹³</span> AND THE HIGH PRIEST STANDS. From this you can infer that he was sitting before, but surely we have learnt:<span class="x" onmousemove="('comment',' [Read with var. lec.: 'A Master said', as what follows is no Mishnah].');">¹⁴</span>