Yoma 140

ואח"כ שעיר הנעשה בחוץ שנאמר (במדבר כט, יא) שעיר עזים אחד חטאת מלבד חטאת הכפורים ואח"כ אילו ואיל העם ואח"כ אימורי חטאת ואח"כ תמיד של בין הערבים

and after that the he-goat which is to be offered outside, as it is said: One he-goat for a sin-offering, beside the sin-offering of atonement;<span class="x" onmousemove="('comment',' Ibid. XXIX, 11.');">¹</span> and after that his own ram and the ram of the people, after that the sacrificial portions of the sin-offering, and after that the Daily whole-offering of the afternoon.

מאי טעמא דרבי אליעזר עביד כדכתיב עביד ברישא דתורת כהנים והדר עביד דחומש הפקודים

What is the reason for R'Eliezer's view? - He [the high priest] performs [the service] in accord with the order written [in Scripture's text]: first he performs what Leviticus enjoins and then he performs what Numbers prescribes.<span class="x" onmousemove="('comment',' [Hence the additional offerings and the Daily afternoon whole-offering prescribed in Numbers are offered last].');">²</span> And R'Akiba? - It is in accord with the reason he himself states: Beside the burnt-offering of the morning, which is for a continual burnt-offering which shews that the additional sacrifices were offered up together with the Daily whole-offering of the morning.

ורבי עקיבא כדקתני טעמא (במדבר כח, כג) מלבד עולת הבקר אשר לעולת התמיד אלמא מוספין עם תמיד של שחר עביד להו

What does R'Eliezer do with the passage: Beside the sin-offering of atonement'?<span class="x" onmousemove="('comment',' [Which implies that the he-goat offered outside is offered before his own ram and the ram of the people].');">³</span> He uses it [for the teaching]: Both<span class="x" onmousemove="('comment',' [The he-goat whose blood is sprinkled outside and the he-goat, the sin-offering of the atonement, whose blood is sprinkled within].');">⁴</span>

ורבי אליעזר האי מלבד חטאת הכפורים מאי עביד ליה ההוא מיבעי ליה על מה שזה מכפר זה מכפר

atone for similar kinds of sins.<span class="x" onmousemove="('comment',' Sheb. 2a. Atonement is made by the he-goat whose blood is sprinkled outside, as well as by: Beside the sin-offering of atonement.');">⁵</span> R'Judah said in his [R'Akiba's] name: One<span class="x" onmousemove="('comment',' Of the seven lambs.');">⁶</span>

רבי יהודה אומר משמו אחד קרב עם תמיד של שחר וששה עם תמיד של בין הערבים רבי אלעזר בר' שמעון אומר משמו ששה קרבין עם תמיד של שחר ואחד עם תמיד של בין הערבים

is offered up together with the Daily whole-offering of the morning, and six<span class="x" onmousemove="('comment',' Of the seven lambs.');">⁶</span> with the Daily whole-offering of the afternoon.

מאי טעמייהו דרבנן תרי קראי כתיבי כתיב מלבד עולת הבקר וכתיב (ויקרא טז, כד) ויצא ועשה את עולתו הלכך עביד מנייהו הכא ומנייהו הכא

R'Eleazar son of R'Simeon said in his name: Six were offered up with the Daily whole-offering of the morning and one together with the Daily whole-offering of the evening. What is [the reason] of the Rabbis? - There are two verses written: It is written: 'Beside the burnt-offering of the morning'<span class="x" onmousemove="('comment',' Which shews that the additional offerings were offered in conjunction with the Daily offering of the morning.');">⁷</span>

במאי קא מיפלגי ר' יהודה סבר עביד חד כדכתיב מלבד עולת הבקר והדר עביד עבודת היום דילמא חולשא חליש כהן גדול

and it is written: 'And he come forth and offer his burntoffering'.<span class="x" onmousemove="('comment',' Lev. XVI, 24. [How this implies that the additional offerings were to be offered in conjunction with the Daily offering of the evening is not clear. V. Strashun Glosses].');">⁸</span> He therefore prepares one part with the one, and the other with the other.

ור' אלעזר בר' שמעון סבר כיון דאתחיל עביד ששה דילמא פשע דלגבי עבודת היום זריז הוא

Wherein are they disputing? - R'Judah holds: He offered one first, as it is written: 'Beside the burnt-offering of the morning', and then he performed the service of the day, because of a [possible] weakness of the high priest. R'Simeon B'Eleazar holds: Since he once started, he performs the service of the six, lest he be negligent [and will not offer them after the service of the day].

דכולי עלמא מיהת חד איל הוא כמאן כר' דתניא ר' אומר איל אחד האמור כאן הוא האמור בחומש הפקודים ר' אלעזר בר' שמעון אומר שני אילים הן אחד האמור כאן ואחד האמור בחומש הפקודים

But as to the service due that day, he is zealous.<span class="x" onmousemove="('comment',' His zeal for the service of the Day of Atonement will enable him to overcome any weakness that may supervene.');">⁹</span> All, at any rate, agree that it was but one ram;<span class="x" onmousemove="('comment',' Which is offered up on the Day of Atonement on behalf of the congregation.');">¹⁰</span>

מאי טעמא דרבי דכתיב אחד ורבי אלעזר בר' שמעון מאי אחד מיוחד שבעדרו

according to whose view is that? - In accord with Rabbi. For it was taught: Rabbi says:<span class="x" onmousemove="('comment',' V. supra 3a.');">¹¹</span>

ורבי נפקא ליה ממבחר נדריך ורבי אלעזר ברבי שמעון חד בחובה וחד בנדבה וצריכי

[The] 'one ram'<span class="x" onmousemove="('comment',' Lev. XVI, 5.');">¹²</span> spoken of here is the same ram which is mentioned in the Book of Numbers.<span class="x" onmousemove="('comment',' Num. XXIX, 8.');">¹³</span>

קידש ידיו ורגליו ת"ר (ויקרא טז, כג) ובא אהרן אל אהל מועד למה הוא בא להוציא את הכף ואת המחתה

R'Eleazar son of R'Simeon says: Two rams are involved, one mentioned here, the other in the Book of Numbers. What is the ground of Rabbi's view? Because Scripture says: 'One'. - And R'Eleazar son of R'Simeon: 'One' here means, the [unique] outstanding one of his flock. And Rabbi? - He infers that from, and all your choice vows.<span class="x" onmousemove="('comment',' Deut. XII, 11.');">¹⁴</span> And R'Eleazar son of R'Simeon? - One refers to obligatory offerings, the other to voluntary ones and [a statement concerning both] is necessary.<span class="x" onmousemove="('comment',' One could not have inferred the law that the choicest of animals have to be brought in the case of voluntary offerings from the obligatory ones, or vice versa, because to one view the former is preferable, more pleasing because spontaneous, whereas to the other the performance of one's duty takes preference. Hence two texts are necessary to include both kinds of offerings.');">¹⁵</span> HE WOULD SANCTIFY HIS HANDS AND FEET. Our Rabbis taught: And Aaron shall come in to the tent of meeting.<span class="x" onmousemove="('comment',' Lev. XVI, 23.');">¹⁶</span> For what purpose does he enter? To fetch ladle and fire-pan