Yoma 14

Chapter 14

א הא אינו נושא אלא עון טומאה שהותרה מכללה בציבור וקשיא לרב ששת תנאי היא דתניא ציץ בין שישנו על מצחו בין שאינו על מצחו מרצה דברי רבי שמעון
1 Is it not hence that there is no iniquity which he bears except that concerning levitical uncleanness which has been declared inoperative in its general rule whenever a community sacrifice is involved, and the difficulty remains for R'Shesheth?<span class="x" onmousemove="('comment',' Who holds that that law is only suspended, not abrogated, where a community sacrifice is involved.');"><sup>1</sup></span> Concerning this matter the Tannaim differ,<span class="x" onmousemove="('comment',' So that R. Shesheth may have the benefit of the support of the Tanna whose opinion he held.');"><sup>2</sup></span> for it has been taught:<span class="x" onmousemove="('comment',' Pes. 77a.');"><sup>3</sup></span> The front plate effects pardon<span class="x" onmousemove="('comment',' For uncleanness of a sacrifice.');"><sup>4</sup></span>
ב ר' יהודה אומר עודהו על מצחו מרצה אין עודהו על מצחו אינו מרצה אמר לו ר"ש כהן גדול ביוה"כ יוכיח שאין עודהו על מצחו ומרצה
2 whether it be on the high priest's forehead or not; these are the words of R'Simeon, R'Judah said: As long as it is on his forehead it effects pardon, if it is not on his forehead, it does not effect pardo Simeon said to him: The case of the high priest on the Day of Atonement proves [your contention wrong], for the plate<span class="x" onmousemove="('comment',' On that day, when the high priest enters the Holy of Holies, he doffs his golden garments, including the front plate, and wears simple linen.');"><sup>5</sup></span> is then not on his forehead and yet it effects pardon - R'Judah answered him: Leave the case of the high priest on the Day of Atonement alone, for to him, because the community is concerned ,<span class="x" onmousemove="('comment',' He offers up the sacrifice to make atonement for the whole congregation.');"><sup>6</sup></span> the law of uncleanness has been rendered inoperative. Hence it is to be inferred that according to R'Simeon<span class="x" onmousemove="('comment',' Who opposes the view of R. Judah.');"><sup>7</sup></span>
ג אמר לו ר' יהודה הנח לכהן גדול ביוה"כ שטומאה הותרה לו בציבור מכלל דר"ש סבר טומאה דחויה היא בציבור
3 the law of uncleanness is only suspended in case of a community.<span class="x" onmousemove="('comment',' And it is the front plate that effects the pardon. This is the dispute of the Tannaim.');"><sup>8</sup></span> Abaye said: If the front plate was broken there is no conflicting opinion, all agreeing that it effects no pardon. The dispute concerns only the case when it is hung up on a peg, R'Judah holding, And it shall be upon the forehead [of Aaron] and he shall bear,<span class="x" onmousemove="('comment',' Ex. XXVII, 38.');"><sup>9</sup></span> whilst R'Simeon bases his opinion on, And it shall be continually upon his forehead, that they may be accepted before the Lord.<span class="x" onmousemove="('comment',' Ibid., the pardon dependent upon the high priest's bearing the plate.');"><sup>10</sup></span>
ד אמר אביי בנשבר הציץ דכ"ע לא פליגי דלא מרצה כי פליגי דתלי בסיכתא רבי יהודה סבר (שמות כח, לח) על מצח ונשא
4 Now what does 'continually' mean? Shall I say that it shall indeed be continually on his forehead? How is that possible? Must he not enter the privy<span class="x" onmousemove="('comment',' Respect for the holy garment would necessitate its removal at that time.');"><sup>11</sup></span>
ה ורבי שמעון סבר (שמות כח, לח) תמיד לרצון לפני ה' מאי תמיד אילימא תמיד על מצחו מי משכחת לה מי לא בעי מיעל לבית הכסא ומי לא בעי מינם אלא תמיד מרצה הוא
5 occasionally, must he not sleep at times?<span class="x" onmousemove="('comment',' Respect for the holy garment would necessitate its removal at that time.');"><sup>11</sup></span> Rather must it all imply that [the front plate] 'continually'<span class="x" onmousemove="('comment',' The evidence of the text seems to favour R. Simeon's interpretation.');"><sup>12</sup></span> effects pardon. According to R'Judah,<span class="x" onmousemove="('comment',' Not only does his own interpretation appear wrong when confronted with R. Simeon's argument.');"><sup>13</sup></span>
ו ולרבי יהודה נמי הא כתיב תמיד ההוא תמיד שלא יסיח דעתו ממנו כדרבה בר רב הונא דאמר רבה בר רב הונא חייב אדם למשמש בתפיליו בכל שעה ושעה ק"ו מציץ
6 does not Scripture say 'continually'?<span class="x" onmousemove="('comment',' The word 'continually', which cannot be referred to the wearing of the plate, needs must be applied to its efficacy.');"><sup>14</sup></span> - That word implies that he should never dismiss it from his mind;<span class="x" onmousemove="('comment',' Not the outward efficacy of the plate; the attitude of the high priest towards its function is what the Torah prescribes here.');"><sup>15</sup></span> this is in agreement with Rabbah son of Huna, for Rabbah son of Huna said: A man is obliged to touch his tefillin<span class="x" onmousemove="('comment',' Originally the tefillin were worn all day. V. Shab. 130a.');"><sup>16</sup></span> every hour. This may be learned by inference ad majus from the front plate.