Yoma 141

שכל הפרשה כולה נאמרה על הסדר חוץ מפסוק זה

for the whole portion here follows the order with the exception of this verse.<span class="x" onmousemove="('comment',' The whole of chapter XVI of Leviticus describes the service of the Day of Atonement, as it actually took place, with the exception of v. 23 which, followed by the statement, And he shall bathe . . and come forth, and offer his burnt-offering and the burnt-offering of his people (v. 24) , would cause one to infer that the high priest had first entered to fetch the ladle and the fire-pan, and afterwards had offered up his burnt-offering and that of his people; whereas actually he fetched ladle and fire-pan after having offered up these burnt-offerings. V. Supra ');">¹</span> Why? - R'Hisda said: We have it on tradition<span class="x" onmousemove="('comment',' The Mishnah cites the traditional number of immersions and sanctifications, supra 19a, ');">²</span>

מאי טעמא אמר רב חסדא גמירי חמש טבילות ועשרה קידושין טובל כהן גדול ומקדש בו ביום

that the high priest underwent five immersions and ten sanctifications on that day. And if you were to say that they are recorded in their normal order, you would find but three immersions and six Sanctifications.<span class="x" onmousemove="('comment',' And if one were to assume that the order is exactly described also in vv. 23-24 i.e., that the offering of the two burnt-offerings did not interrupt the service of the Day of Atonement by taking place before the fetching of ladle and fire-pan, then only three changes of garments would be involved, viz., the offering of the continual sacrifice of the morning, performed in the golden garments, the service of the day including the fetching of ladle and fire-pan, in white garments, and the offering up of the two burnt-offerings and the rest of the service, in golden garments again, thus three changes involving but three immersions and six sanctifications. The Biblical account would thus contradict, or render impossible, the tradition as preserved in the MISHNAH: To harmonize the two the interpretation is offered that in reality the offering of the burnt-offerings came between the service of the day and the fetching of censer and fire-pan, implying two more changes of garments; for the high priest would offer the two burnt-offerings in white garments, into which and from which he would change from and into the golden garments, so that the five traditional changes and immersions as well as the ten sanctifications traditionally reported are thus established: the continual offering of the morning, due in the golden garments, the service of the day in white ones, the offering up of the two burnt-offerings in the golden garments, the fetching of censer and fire-pan In the white ones, and finally, the additional sacrifices and the continual offering of the evening, in the golden ones.');">³</span>

ואי אמרת כסדרן כתיבי לא משכחת לה אלא שלש טבילות וששה קידושין

To this R'Zera demurred: But perhaps<span class="x" onmousemove="('comment',' Since all that is required is harmony between the Mishnaic statement as to five immersions and six sanctifications, it is not necessarily the last suggestion that must be adopted. The he-goat to be offered up outside, prescribed in Num. XXIX, 11 ('the sin-offering of the atonement') too, required two immersions and four sanctifications, hence the number of sanctifications and immersions could be harmonized on this assumption too. The interruption of the service of the day with the he-goat of which no mention is made in the service of the day prescribed in Leviticus, would involve no rearrangement of the Biblical text, such as the first suggestion implied.');">⁴</span> he interrupted [the service of the day] with the he-goat that was to be offered up outside? - Abaye replied: Scripture said, 'He come forth and offer his burnt-offering'<span class="x" onmousemove="('comment',' Lev. XVI, 24 states that he offers up the two rams, his own and the people's, as soon as he has left the Holy of Holies. Whereas, if he were to have fetched the ladle and the coal-pan first, he would have offered them after his second coming forth from the Holy of Holies.');">⁵</span>

מתקיף לה רבי זירא ודילמא מפסיק ליה בשעיר הנעשה בחוץ

i.e., on his first coming forth he is to offer his burnt-offering, and that of the people.<span class="x" onmousemove="('comment',' Lev. XVI, 24 states that he offers up the two rams, his own and the people's, as soon as he has left the Holy of Holies. Whereas, if he were to have fetched the ladle and the coal-pan first, he would have offered them after his second coming forth from the Holy of Holies.');">⁵</span> Raba said: Scripture said, And shall put off the linen garments [etc.].<span class="x" onmousemove="('comment',' Lev. XVI, 23. Raba does not endeavour to answer the question propounded by R. Zera, he endeavours to explain the Baraitha, which would emend the Scriptural account by having the order of the service interrupted as above.');">⁶</span>

אמר אביי אמר קרא ויצא ועשה את עולתו מיציאה ראשונה עביד אילו ואיל העם

Now it was necessary [to add] 'which he put on', for can a man put off except what he had put on before? What then is the purpose of stating 'which he put on'?

רבא אמר אמר קרא ופשט את בגדי הבד שאין ת"ל אשר לבש כלום אדם פושט אלא מה שלובש אלא מה תלמוד לומר אשר לבש שלבש כבר

I. e. , which he had put on before.<span class="x" onmousemove="('comment',' That was thus the second stripping off of the garments. Hence there must have been a change of garments between the service of the day and the fetching of the censer and coal-pan, whence it follows that this verse refers to the second stripping off of garments, and comes after the offering up of the two rams by the high priest.');">⁷</span>

מתקיף לה רבה בר רב שילא ואימא דמפסיק ליה בשעיר הנעשה בחוץ הכתיב ויצא ועשה

- To this Rabba son of R'Shila demurred: But perhaps he interrupted with the he-goat to be offered up outside? - Surely it is written: 'He come forth and offer, etc.' - But is the rest of the section written in accord with the actual order?

וכל הפרשה כולה נאמרה על הסדר והא קראי כתיבי (ויקרא טז, כה) ואת חלב החטאת יקטיר המזבחה והדר ואת פר החטאת ואת שעיר החטאת ואילו אנן תנן הרואה את כהן גדול כשהוא קורא אינו רואה פר ושעיר הנשרפין ואילו אמורי חטאת בתר הכי מקטיר להו

Surely the verses say: And the fat of the sin-offering shall he make smoke on the altar,<span class="x" onmousemove="('comment',' Lev. XVI, 25.');">⁸</span> and then: And the bullock of the sin-offering and the goat of the sin-offering,<span class="x" onmousemove="('comment',' Ibid. v. 27.');">⁹</span>

אימא חוץ מפסוק זה ואילך

whereas we learned: HE WHO SEES THE HIGH PRIEST WHEN HE READS DOES NOT SEE THE BULLOCK AND THE HE-GOAT THAT ARE BURNT,<span class="x" onmousemove="('comment',' Because the burning and the reading took place at the same time, which is when the priest is still wearing the white garments, in which as the Mishnah states he reads.');">¹⁰</span> whereas the sacrificial portions of the sin-offering were smoked up afterwards?<span class="x" onmousemove="('comment',' I.e., at the third immersion when he offers the two rams, i.e., after changing into the golden garments (v. Mishnah supra 70a) . This clearly contradicts the order of Biblical verses.');">¹¹</span>

ומאי חזית דמשבשת קראי שביש מתניתא

- Read: From this passage on.<span class="x" onmousemove="('comment',' Read, instead of 'except this verse', 'except from this verse on', when the Scriptural verses no more take into account the actual order.');">¹²</span> But what makes you find fault<span class="x" onmousemove="('comment',' Why don't you rather emend the Mishnah and say that the burning of bullock and he-goat did not take place at the time the high priest read the portion from the Torah, but after the portions of the sin-offering had been smoked, as the Scriptural verses have it.');">¹³</span>

אמר אביי אמר קרא והמשלח והשורף מה משלח דמעיקרא אף שורף דמעיקרא

with the verses, why don't you find fault with the Mishnah rather? - Said Abaye: Scripture states: And he that letteth go. and he that burneth,<span class="x" onmousemove="('comment',' Lev. XVI, 26 and 28.');">¹⁴</span>

אדרבה מה שורף דהשתא אף משלח דהשתא

i.e., just as the letting go takes place before, so does the burning.<span class="x" onmousemove="('comment',' Scripture here uses the same participial form in referring to him that letteth go and to him that burneth. That implies a certain analogy. In both passages follows the statement: And the fat of the sin-offering shall he make smoke on the altar. (Ibid. v. 25.) Now the sending away of the he-goat for Azazel preceded that, as v. 21 reads: And he shall send him away by the hand of an appointed man into the wilderness. Of necessity 'He that letteth go' refers to previous passages, as to say: With reference to the letting go of which you were commanded before, i.e., before the smoking of the sacrificial portions of the sin-offering (he that letteth go defiles the garments) . The above-mentioned analogy justifies the inference that 'he that burneth' similarly refers to the burning done before.');">¹⁵</span> - On the contrary! [Say:] Just as the burning takes place now,<span class="x" onmousemove="('comment',' I.e., after the smoking of his sacrificial portions.');">¹⁶</span>

והמשלח דמעיקרא משמע רבא אמר אמר קרא (ויקרא טז, י) יעמד חי עד מתי יהא זקוק לעמוד חי עד שעת כפרה ואימתי שעת כפרה בשעת מתן דמים ותו לא

so does the letting go take place now!<span class="x" onmousemove="('comment',' One could also argue just to the contrary, for the analogy could be made in either way: just as the burning takes place after the sacrificial pieces of the sin-offering have been smoked, thus is the reference to him that letteth go, for now. The statement in v. 21 'And he shall send it away' then means, now that the time for this has arrived.');">¹⁷</span> - 'And he that letteth go' implies [to that which was referred to] before.<span class="x" onmousemove="('comment',' As explained in n. 3.');">¹⁸</span>

אתי משלח מצאו בשוק לכהן גדול אומר לו אישי כ"ג עשינו שליחותך מצאו בביתו אומר לו מחיה חיים עשינו שליחותו

Raba said, Scripture says: [But the goat. for Azazel] shall be set alive.<span class="x" onmousemove="('comment',' Lev. XVI, 10: alive, to make atonement for him.');">¹⁹</span>

אמר רבה כי מיפטרי רבנן מהדדי בפומבדיתא אמרי הכי מחיה חיים יתן לך חיים ארוכים וטובים ומתוקנין

How long must it needs be set alive? Until the time of Atonement - Now when is the time of Atonement?

(תהלים קטז, ט) אתהלך לפני ה' בארצות החיים אמר רב יהודה זה מקום שווקים

At the time when the blood is sprinkled, not beyond it.<span class="x" onmousemove="('comment',' Hence it could not be maintained that the he-goat was to be sent away after the portions of the sacrifice were smoked. That disposes of the last question.');">²⁰</span> When he who was to take [the he-goat] away came back and met the high priest in the street, he would say to him: Sir high priest, we have fulfilled your request.

(משלי ג, ב) כי אורך ימים ושנות חיים ושלום יוסיפו לך וכי יש שנים של חיים ויש שנים שאינן של חיים אמר רבי אלעזר אלו שנותיו של אדם המתהפכות עליו מרעה לטובה

If he met him in his house, he would say to him: We have fulfilled the request of Him Who grants life to all who live. Rabbah said: When Rabbis in Pumbeditha would take leave of each other, they would say: May He Who grants life to all who live, grant you a long, happy, and right life! - I shall walk before the Lord in the land of the living.<span class="x" onmousemove="('comment',' Ps, CXVI, 9.');">²¹</span>

(משלי ח, ד) אליכם אישים אקרא אמר רבי ברכיה אלו תלמידי חכמים שדומין לנשים ועושין גבורה כאנשים ואמר רבי ברכיה הרוצה לנסך יין על גבי המזבח ימלא גרונם של תלמידי חכמים יין שנאמר אליכם אישים אקרא

Rab Judah said: That means the place of markets [public thoroughfare].<span class="x" onmousemove="('comment',' Markets may be lands of life, because there is much life in them, or because they furnish 'a living' to many.');">²²</span> For length of days, and years of life, and peace, will they add to you.<span class="x" onmousemove="('comment',' Prov. III, 2.');">²³</span>

ואמר רבי ברכיה אם רואה אדם שתורה פוסקת מזרעו ישא בת תלמיד חכם שנאמר (איוב יד, ח) אם יזקין בארץ שרשו ובעפר ימות גזעו

But are there years, which are years of life, and years, which are not years of life? - R'Eleazar said: These are such years of man as have changed from evil to good.<span class="x" onmousemove="('comment',' When sunshine comes again, the memory of evil days is so obliterated that they do not seem to have been experienced, lived at all.');">²⁴</span> Unto you, O men, I call.<span class="x" onmousemove="('comment',' Prov. VIII, 4.');">²⁵</span> R'Berekiah said: They are the disciples of the wise, who resemble women, and do mighty deeds like man.<span class="x" onmousemove="('comment',' Study makes them weak, like women. But in the fields of halachah they are mighty heroes. This maxim is included here, because the word 'ish' (Sir high priest) recalls a homiletical interpretation of the same word elsewhere.');">²⁶</span> R'Berekiah also said: If a man wishes to offer a libation upon the altar, let him fill the throat of the disciples of the wise with wine, as it is said: 'Unto you, O men, [ishim]<span class="x" onmousemove="('comment',' Connecting ishim with ishe, fire-offerings.');">²⁷</span> I call'. Furthermore did R'Berekiah say: If a man sees that Torah ceases from his seed, let him marry the daughter of a disciple of the wise, as it is said: Though the root thereof wax old in the earth, and the stock thereof die in the ground