Yoma 139

ובלבד שלא ידלג מסוף הספר לתחילתו

provided one does not skip from the end of the Book to its beginning. THEN HE WOULD ROLL UP THE SCROLL OF THE LAW etc. : Why all that?<span class="x" onmousemove="('comment',' Why was it necessary for him to say: More than I have read before you is written here?');">¹</span>

וגולל ספר תורה וכו' וכל כך למה כדי שלא להוציא לעז על ספר תורה

- So as not to discredit the scroll of the Law.<span class="x" onmousemove="('comment',' His reciting by heart may suggest to the congregation that the passage in question is missing from the scroll.');">²</span> AND ON THE TENTH, WHICH IS IN THE BOOK OF NUMBERS, HE RECITED BY HEART: Why that?

ובעשור של חומש הפקודים קורא על פה אמאי נגלול וניקרי אמר רב הונא בריה דרב יהושע אמר רב ששת לפי שאין גוללין ספר תורה בציבור מפני כבוד ציבור

Let him roll up [the scroll] and read from it [again]? - R'Huna the son of R'Joshua said in the name of R'Shesheth: Because it is not proper to roll up a scroll of the Law before the community, because of respect for the community.<span class="x" onmousemove="('comment',' Whom one should not keep waiting for the continuation of the service.');">³</span> Then one should bring another scroll and read therefrom? - R'Huna, son of R'Judah said: Because it would discredit the first [scroll].

ונייתי אחרינא ונקרי רב הונא בר יהודה אמר משום פגמו של ראשון וריש לקיש אמר משום ברכה שאינה צריכה

Resh Lakish said: Because of an unnecessary blessing.<span class="x" onmousemove="('comment',' Any unnecessary mention of His name is a transgression of the third command, wherefore in doubtful circumstances a blessing should rather be unpronounced than repeated. A new scroll would require a new blessing and is therefore to be avoided, as leading to an unnecessary, i.e., unlawful mention of His name.');">⁴</span> But we do take into consideration [the reason that it would] discredit [the first scroll]?

ומי חיישינן לפגמא והאמר ר' יצחק נפחא ראש חודש טבת שחל להיות בשבת מביאין שלש תורות וקורין אחת בענינו של יום ואחת של ראש חודש (טבת) ואחת של חנוכה

Has not R'Isaac, the Smith, said: If the beginning of the month of Tebeth falls on the Sabbath, one brings three scrolls of the Torah, and reads from one about the affairs of the day,<span class="x" onmousemove="('comment',' The portion of the Torah, due to be read on that Sabbath, one of the fifty-two Sabbaths of the year, to each of which is apportioned a Sidrah from the Pentateuch.');">⁵</span> in the second about the new moon, in the third about Hanukkah?<span class="x" onmousemove="('comment',' V. Meg. 29b.');">⁶</span>

תלתא גברי בתלתא ספרי ליכא פגמא חד גברא בתרי ספרי איכא פגמא

- Three men [reading] from three scrolls do not imply a discredit [for the first and second scroll], one man reading from two scrolls does.<span class="x" onmousemove="('comment',' The suggestion that one of the scrolls is defective is more reasonable in the case of one and the same person reading from two, than in the case of three different persons, each of whom reads his portion from one special scroll.');">⁷</span> THEREUPON HE PRONOUNCED EIGHT BLESSINGS: Our Rabbis taught: For the Torah, as one pronounces it in the Synagogue;<span class="x" onmousemove="('comment',' V. P.B. p. 147.');">⁸</span>

ומברך עליה שמונה ברכות ת"ר על התורה כדרך שמברכים בבית הכנסת על העבודה ועל ההודאה ועל מחילת העון כתיקנה ועל המקדש בפני עצמו ועל הכהנים בפני עצמן ועל ישראל בפני עצמן ועל שאר תפלה

for the Temple service; for the thanksgiving;<span class="x" onmousemove="('comment',' Op. cit. p. 50ff.');">⁹</span> for the forgiving of iniquity, as usual;<span class="x" onmousemove="('comment',' As we have it in the Day of Atonement Liturgy.');">¹⁰</span>

ת"ר ושאר התפלה רנה תחינה בקשה מלפניך על עמך ישראל שצריכין להושע וחותם בשומע תפלה ואח"כ כל אחד ואחד מביא ספר תורה מביתו וקורא בו כדי להראות חזותו לרבים

for the Sanctuary separately; for the priest separately; for Israel separately; and for the rest of prayer. Our Rabbis taught: The rest of the prayer: [Accept my] song, petition, supplication before Thee for Thy people Israel, which are in need of salvation.'

הרואה כהן גדול כו' לא מפני שאינו רשאי פשיטא מהו דתימא כדריש לקיש דאמר ריש לקיש אין מעבירין על המצות

He would conclude with: '[Blessed art Thou, O Lord] who hearkenest unto prayer.' Thereupon each would bring a scroll of the Torah from his house and read therefrom, in order to shew the multitude its beauty.<span class="x" onmousemove="('comment',' To 'adorn oneself' before Him in the performance of His commandments, i.e., to perform them in a manner aesthetically satisfactory is a duty which our Rabbis derived from Ex. XV, 2: He is my God and I will glorify Him. In pursuit of that ideal, a pious Jew would build his tabernacle in most careful and beautiful form, would have his scroll written by excellent scribes, would have his prayer shawl adorned, or made from costly wool or silk. To shew his scroll to the people would be an exhibition of his natural pride in that precious possession.');">¹¹</span>

ומאי מצוה (משלי יד, כח) ברב עם הדרת מלך קמ"ל

HE WHO SEES THE HIGH PRIEST. NOT THAT IT WAS NOT PERMITTED etc. : That is self-evident? - You might have thought as Resh Lakish does: For Resh Lakish said: One must not permit a mizwah to pass by unnoticed; and what mizwah is there here?

<big><strong>מתני׳</strong></big> אם בבגדי בוץ קורא קדש ידיו ורגליו פשט ירד וטבל עלה ונסתפג והביאו לו בגדי זהב ולבש וקדש ידיו ורגליו ויצא

In the multitude of the people is the king's glory.<span class="x" onmousemove="('comment',' Prov. XIV, 28. Consequently it might be thought that one must not depart from witnessing one rite in favour of the other.');">¹²</span> Therefore we are informed<span class="x" onmousemove="('comment',' That it is permitted to pass by a mizwah unnoticed, if one is engaged in the performance of another. The prohibition to ignore the opportunity of performing a mizwah applies only when one is not engaged, or about to be engaged, in another good deed.');">¹³</span>

ועשה את אילו ואת איל העם ואת שבעת כבשים תמימים בני שנה דברי ר' אליעזר רבי עקיבא אומר עם תמיד של שחר היו קרבין ופר העולה ושעיר הנעשה בחוץ היו קרבין עם תמיד של בין הערבים

[that it was permitted]. <big><b>MISHNAH: </b></big>IF HE READ IN THE GARMENTS OF LINEN, HE WOULD THEN SANCTIFY HIS HANDS AND FEET, STRIP OFF HIS CLOTHES, GO DOWN AND IMMERSE HIMSELF, COME UP AND DRY HIMSELF.

קדש ידיו ורגליו ופשט וירד וטבל ועלה ונסתפג

THE GOLDEN VESTMENTS WOULD BE BROUGHT TO HIM, HE PUT THEM ON, SANCTIFIED HIS HANDS AND FEET, WENT OUT, OFFERED UP HIS OWN RAM AND THE RAM OF THE PEOPLE,<span class="x" onmousemove="('comment',' Lev. XVI, 24.');">¹⁴</span> AND THE SEVEN UNBLEMISHED, ONE-YEAR-OLD-LAMBS.<span class="x" onmousemove="('comment',' Num. XXIX, 8.');">¹⁵</span>

הביאו לו בגדי לבן ולבש וקדש ידיו ורגליו נכנס להוציא את הכף ואת המחתה קדש ידיו ורגליו ופשט וירד וטבל עלה ונסתפג

THIS IS THE VIEW OF R'ELIEZER'R'AKIBA SAID: THESE WERE OFFERED UP TOGETHER WITH THE DAILY WHOLE-OFFERING OF THE MORNING, WHEREAS THE BULLOCK FOR THE WHOLE-OFFERING<span class="x" onmousemove="('comment',' Num. XXIX, 8.');">¹⁵</span> AND THE HE-GOAT WHICH IS OFFERED UP OUTSIDE<span class="x" onmousemove="('comment',' I.e., its blood was sprinkled on the outer altar. Ibid. v. 11.');">¹⁶</span>

הביאו לו בגדי זהב ולבש וקדש ידיו ורגליו ונכנס להקטיר קטורת של בין הערבים ולהטיב את הנרות וקדש ידיו ורגליו ופשט (וירד וטבל עלה ונסתפג)

WERE OFFERED UP TOGETHER WITH THE DAILY WHOLE-OFFERING OF THE AFTERNOON. HE THEN SANCTIFIED HIS HANDS AND FEET, STRIPPED OFF HIS CLOTHES, WENT DOWN AND IMMERSED HIMSELF, CAME UP AND DRIED HIMSELF.

הביאו לו בגדי עצמו ולבש ומלוין אותו עד ביתו ויום טוב היה עושה לאוהביו בשעה שיצא בשלום מן הקודש

THE WHITE VESTMENTS WOULD BE BROUGHT TO HIM, HE PUT THEM ON AND SANCTIFIED HIS HANDS AND HIS FEET. THEN HE WOULD GO IN TO BRING OUT THE LADLE AND THE FIRE-PAN.

<big><strong>גמ׳</strong></big> איבעיא להו היכי קאמר עם תמיד של שחר היו קרבין ופר העולה ושעיר הנעשה בחוץ עם תמיד של בין הערבים

HE WOULD SANCTIFY HIS HANDS AND FEET, STRIP OFF HIS CLOTHES, GO DOWN AND IMMERSE HIMSELF, COME UP AND DRY HIMSELF. THE GOLDEN GARMENTS WOULD BE BROUGHT TO HIM.

או דילמא הכי קאמר עם תמיד של שחר היו קרבין ופר העולה בהדייהו ושעיר הנעשה בחוץ עם תמיד של בין הערבים

HE PUT THEM ON, SANCTIFIED HIS HANDS AND FEET, AND WENT IN TO BURN UP THE AFTERNOON INCENSE, AND TO TRIM THE LAMPS. HE SANCTIFIED HIS HANDS AND FEET AND STRIPPED.

ותו פר העולה לרבי אליעזר דשייריה אימת עביד ליה

THEN HE WENT DOWN, IMMERSED HIMSELF, CAME UP AND DRIED HIMSELF. THEY WOULD THEN BRING TO HIM HIS OWN GARMENTS, HE PUT THEM ON.

ותו בין לרבי אליעזר בין לרבי עקיבא אימורי חטאת אימת עביד להו

THEY WOULD ACCOMPANY HIM TO HIS HOUSE. HE WOULD ARRANGE FOR A DAY OF FESTIVITY FOR HIS FRIENDS WHENEVER HE HAD COME FORTH FROM THE SANCTUARY IN PEACE.

אמר רבא לא משכחת לה מתקנתא אלא או לרבי אליעזר דתנא בדבי שמואל או לרבי עקיבא כדתוספתא

<big><b>GEMARA: </b></big>The question was raised: How does he [R'Akiba] mean: They [the seven lambs] were offered up together with the daily whole-offering of the morning, whereas the bullock for the whole-offering and the he-goat which is offered up outside were offered up together with the daily whole-offering of the afternoon; or did he mean, perhaps, this: they were offered up together with the daily whole-offering of the morning and together also with them the bullock for the whole-offering, whereas the he-goat which is offered up outside is offered up together with the daily whole-offering of the afternoon?<span class="x" onmousemove="('comment',' R. Akiba's statement is not clear enough. Either of the two interpretations are possible, dependent on where the end of the clause is placed.');">¹⁷</span> Furthermore, when, according to R'Eliezer who omits reference to him, is the bullock for the whole-offering being sacrificed?

דתנא דבי שמואל רבי אליעזר אומר יצא ועשה אילו ואיל העם ואימורי חטאת אבל פר העולה ושבעת כבשים ושעיר הנעשה בחוץ עם תמיד של בין הערבים

Furthermore, according to both R'Eliezer and R'Akiba, when are the sacrificial portions of the sin-offering<span class="x" onmousemove="('comment',' Mentioned in the Mishnah Supra 67b.');">¹⁸</span> smoked? - Raba said: You have no properly arranged order [of the service] except you adopt either the view of R'Eliezer, as taught in the School of Samuel, or the view of R'Akiba as reported in the Tosefta.

רבי עקיבא דתוספתא מאי היא דתניא רבי עקיבא אומר פר העולה ושבעת כבשים עם תמיד של שחר היו קרבין שנאמר (במדבר כח, כג) מלבד עולת הבקר אשר לעולת התמיד ואחר כך עבודת היום

For the School of Samuel taught: R'Eliezer said, He went forth, prepared his own ram, and the ram of the people and the sacrificial portions of the sin-offering, but the bullock for the whole-offering and the seven lambs, and the he-goat that was offered up outside were offered up together with the daily whole-offering of the afternoon. What is the teaching of R'Akiba as recorded in the Tosefta?<span class="x" onmousemove="('comment',' A collection of oral laws, outside of the Mishnah, but considered authoritative. Several such collections are mentioned and ascribed to various Sages.');">¹⁹</span> - For it was taught: R'Akiba said, The bullock for the whole-offering, and the seven lambs were offered up together with the Daily whole-offering of the morning, as it is said: [Ye shall offer these] beside the burnt-offering of the morning which is for a continual burnt-offering.<span class="x" onmousemove="('comment',' Num. XXVIII, 23.');">²⁰</span> After that the service of the day