Yoma 142

(איוב יד, ט) מריח מים יפריח ועשה קציר כמו נטע

yet through the scent of water it will bud, and put forth boughs like a plant.<span class="x" onmousemove="('comment',' Job XIV, 8, 9. The Torah is compared to water. Such fragrant water the children of the disciples of the wise will bring with them into the new home.');">¹</span> AND A FESTIVE DAY HE WOULD ARRANGE FOR HIS FRIENDS: Our Rabbis taught: It happened with a high priest that as he came forth from the Sanctuary, all the people<span class="x" onmousemove="('comment',' Lit., 'world'.');">²</span>

ויום טוב היה עושה לאוהביו ת"ר מעשה בכהן גדול אחד שיצא מבית המקדש והוו אזלי כולי עלמא בתריה כיון דחזיונהו לשמעיה ואבטליון שבקוהו לדידיה ואזלי בתר שמעיה ואבטליון

followed him, but when they saw Shemayah<span class="x" onmousemove="('comment',' They were the famous teachers of Hillel and Shammai of the Mishnah, v. Aboth I. Descendants of non-Jews, according to one tradition (Git. 57b) , scions of Sennacherib's.');">³</span> and Abtalion, they forsook him and went after Shemayah and Abtalion.

לסוף אתו שמעיה ואבטליון לאיפטורי מיניה דכהן גדול אמר להן ייתון בני עממין לשלם אמרו ליה ייתון בני עממין לשלם דעבדין עובדא דאהרן ולא ייתי בר אהרן לשלם דלא עביד עובדא דאהרן

Eventually Shemayah and Abtalion visited him, to take their leave of the high priest. He said to them: May the descendants of the heathen come in peace!<span class="x" onmousemove="('comment',' In this manner this graceless high priest gave vent to his jealous anger at the honour which the people had bestowed upon these masters of the Law.');">⁴</span>

<big><strong>מתני׳</strong></big> כהן גדול משמש בשמונה כלים וההדיוט בארבעה בכתונת ומכנסים ומצנפת ואבנט מוסיף עליו כ"ג חשן ואפוד ומעיל וציץ באלו נשאלין באורים ותומים ואין נשאלין אלא למלך ולאב ב"ד ולמי שהציבור צריך בו

- They answered him: May the descendants of the heathen, who do the work of Aaron, arrive in peace, but the descendant of Aaron, who does not do the work of Aaron, he shall not come in peace!<span class="x" onmousemove="('comment',' Aaron pursued peace; his disciples, too, were very peaceful. So were Shemayah and Abtalion increasing peace in the world, but this high priest, whose arrogance caused strife, was not a worthy descendant of Aaron.');">⁵</span> <big><b>MISHNAH: </b></big>THE HIGH PRIEST PERFORMS THE SERVICE IN EIGHT PIECES OF GARMENTS, AND THE COMMON PRIEST IN FOUR: IN TUNIC, DRAWERS, MITRE, AND GIRDLE.

<big><strong>גמ׳</strong></big> ת"ר דברים שנאמר בהן שש חוטן כפול ששה משזר שמונה מעיל שנים עשר פרוכת עשרים וארבעה חושן ואפוד עשרים ושמונה

THE HIGH PRIEST ADDS THERETO THE BREASTPLATE, THE APRON, THE ROBE AND THE FRONTLET. IN THESE WERE THE URIM AND THUMMIM<span class="x" onmousemove="('comment',' v. Ex. XXVIII, 30.');">⁶</span>

חוטן כפול ששה מנא לן דאמר קרא (שמות לט, א) ויעשו את הכתנת שש ואת המצנפת שש ואת פארי המגבעות שש ואת מכנסי הבד שש משזר חמשה קראי כתיבי חד לגופיה דכיתנא ניהוו וחד שיהא חוטן כפול ששה וחד שיהיו שזורין וחד לשאר בגדים שלא נאמר בהן שש וחד לעכב

INQUIRED OF. BUT THEY WERE NOT INQUIRED OF EXCEPT FOR THE KING, FOR THE AB BETH DIN<span class="x" onmousemove="('comment',' Lit., 'Father of the Court'. V. Glos.');">⁷</span>

מאי משמע דהאי שש כיתנא הוא אמר רבי יוסי ברבי חנינא דאמר קרא בד דבר העולה מן הקרקע בד בד ואימא עמרא עמרא איפצולי מיפצלא כיתנא נמי איפצולי מפציל כיתנא אגב לקותיה מפציל

OR FOR ONE WHOM THE COMMUNITY NEEDS.<span class="x" onmousemove="('comment',' v. Mak. 11b.');">⁸</span> <big><b>GEMARA: </b></big>Our Rabbis taught: [All] things, in connection with which the word shesh ['fine linen'] is said, had their threads sixfold: 'twined' [denotes] eightfold [threads]; the robe [had its threads] twelvefold; the curtain,<span class="x" onmousemove="('comment',' V. Ex. XXVI, 31.');">⁹</span>

רבינא אמר מהכא (יחזקאל מד, יח) פארי פשתים יהיו על ראשם ומכנסי פשתים יהיו על מתניהם

twenty-four-fold; the breastplate and apron twenty-eight-fold. Whence do we know that they had their threads sixfold? - Scripture said: And they made the tunics of fine linen, the mitre of fine linen and the goodly headtires of fine linen, and the linen breeches of fine twined linen.<span class="x" onmousemove="('comment',' Ex. XXXIX, 27-8.');">¹⁰</span>

אמר ליה רב אשי הא מקמי דאתי יחזקאל מאן אמרה ולטעמיך הא דאמר רב חסדא דבר זה מתורת משה רבינו לא למדנו מדברי יחזקאל בן בוזי למדנו (יחזקאל מד, ט) כל בן נכר ערל לב וערל בשר לא יבא אל מקדשי (לשרתני) הא מקמי דאתי יחזקאל מאן אמרה אלא גמרא גמירי לה ואתא יחזקאל ואסמכה אקרא הכא נמי גמרא גמירי לה ואתא יחזקאל ואסמכה אקרא

Here are five Scriptural references: One is necessary for the subject itself, that they must be made of flax; one, that their thread shal be sixfold; one to indicate that they must be twisted; one, that this applies also to other garments in connection with which the term 'shesh' is not used, and once, that it is indispensable. What indicates that the word 'shesh' means flax? - R'Jose B'Hanina said: Scripture says: Bad [linen] i.e., whatever comes out of the soil singly.<span class="x" onmousemove="('comment',' Bad from badad means single, single stalk. Bad also means linen; hence the interpretation using both homonyms. Similarly, shesh means both 'fine linen' and 'six', whence support for the teaching that it must be sixfold. Flax has no branches, but leaves, the flax coming from the middle stem.');">¹¹</span>

משזר שמונה מנא לן דכתיב (שמות לט, כד) ויעשו על שולי המעיל רמוני תכלת וארגמן ותולעת שני משזר ויליף משזר משזר מפרוכת מה להלן עשרים וארבעה אף כאן עשרים וארבעה דהוה כל חד וחד תמני

But say, perhaps, it is wool? - Wool splits off.<span class="x" onmousemove="('comment',' On the sheep; does not grow in single threads like stalks.');">¹²</span> But flax also splits?

ונילף מחשן ואפוד מה להלן עשרים ושמונה אף כאן עשרים ושמונה דנין דבר שלא נאמר בו זהב מדבר שלא נאמר בו זהב לאפוקי חשן ואפוד שנאמר בהן זהב אדרבה דנין בגד מבגד לאפוקי פרוכת דאהל הוא

Flax splits into branches through beating.<span class="x" onmousemove="('comment',' Whilst normally it grows in single stalks.');">¹³</span> Rabina said: [I infer it] from this.

אלא דנין מאבנט ודנין בגד ודבר שלא נאמר בו זהב מבגד ודבר שלא נאמר בו זהב ואין דנין דבר שאין בו זהב מדבר שיש בו זהב

They shall have linen tires upon their heads, and shall have linen breeches upon their loins.<span class="x" onmousemove="('comment',' Ezek. XLIV, 18, whilst in the Pentateuch these tires are prescribed to be of shesh which proves shesh to be flax.');">¹⁴</span> Said R'Ashi to him: But whence did they know that before Ezekiel came? - But, according to your argument, what of R'Hisda's statement: This matter<span class="x" onmousemove="('comment',' That an uncircumcised priest (no matter whether uncircumcised because of disobedience to the Torah, which would render him also uncircumcised in heart, whose actions 'alienate' him from the Lord, or because his brethren had died as the result of circumcision, which circumstances would free him from the obligation of the circumcised) may not enter the Sanctuary.');">¹⁵</span>

רב מרי אמר תעשנו כתיב תעשנו לזה ולא לאחר

we have learnt not from the Torah of Moses, but from the words of Ezekiel B'Buzi: No alien, uncircumcised in heart and uncircumcised in flesh, shall enter into My sanctuary?<span class="x" onmousemove="('comment',' Ezek. XLIV, 9.');">¹⁶</span> Who taught this before Ezekiel came?

רב אשי אמר ועשית כתיב שיהיו כל עשיות שוות והיכי נעביד נעביד תלתא דעשרה עשרה הוו להו תלתין נעביד תרי דתשעה תשעה וחד דעשרה אמר קרא ועשית שיהיו כל עשיותיו שוות

Rather must you say that it was traditionally handed down and when Ezekiel came he strengthened it by attaching it to Scripture; in our case [here] too it was a traditional teaching and Ezekiel strengthened it by attaching it to Scripture. Whence do we know that 'twined' [denotes] eightfold [threads]? - Scripture says: And they made upon the skirts of the robe pomegranates of blue, and purple, and scarlet, twined.<span class="x" onmousemove="('comment',' Ex. XXXIX, 24.');">¹⁷</span>

מעיל שנים עשר מנא לן דכתיב (שמות כח, לא) ועשית את מעיל האפוד

One may infer from the analogy of 'twined' used in connection with the curtain: just as there [each twined thread] was twenty-four-fold,<span class="x" onmousemove="('comment',' [The curtain had four kinds of material, each having its thread sixfold, since the word shesh is mentioned in connection therewith, v. Ex. XXVI, 31. Thus each twined thread which consisted of the four materials was twenty-fourfold].');">¹⁸</span> so also here was it twenty-four-fold, the thread of each kind of material being eightfold.<span class="x" onmousemove="('comment',' I.e., with the robe where only three kinds of materials were used, the threads of each strand had to be eightfold to make each twined thread of all the material twenty-eightfold].');">¹⁹</span> - But one should infer from breast-plate and apron: just as there it was twenty-eightfold, so also here twenty-eight-fold?<span class="x" onmousemove="('comment',' As shewn infra.');">²⁰</span> - One may infer a thing in connection with which gold is not mentioned from another thing, in connection with which gold is not mentioned;<span class="x" onmousemove="('comment',' I.e., the robe from the curtain neither of which had gold.');">²¹</span> that excludes the breast-plate and apron in connection with which gold is mentioned. On the contrary! One should, rather, infer concerning one garment from another garment, which would exclude the curtain, because that [in a sense] is a tent! - Rather, if it is inferred from the girdle,<span class="x" onmousemove="('comment',' [Which also had four kinds of material each of sixfold threads, since shesh is written in connection therewith, v. Ex. XXXIX, 29].');">²²</span> thus inferring concerning a garment, in connection with which gold is not mentioned from another garment, in connection with which gold is not mentioned; but not inferring concerning anything, in connection with which gold is mentioned from something in connection with which gold is mentioned. R'Mari said: Scripture said: Thou shalt make it,<span class="x" onmousemove="('comment',' Ex. XXVIII,15 is with reference to the breast-plate.');">²³</span> i.e., only, nothing else.<span class="x" onmousemove="('comment',' Only breast-plate and apron, 'it', hence no precedence for any other garment, taking 'it' to indicate 'it' exclusively.');">²⁴</span> R'Ashi said: And thou shalt make,<span class="x" onmousemove="('comment',' Ex. XXVIII, 33, repeated in connection with the pomegranates, indicates that all the material used there must have been made alike. Hence it is impossible for the twined thread in the robe to be of a twenty-eightfold, as he goes on to explain.');">²⁵</span> i.e., all the work in connection therewith must be the same. Now how is that possible? If he were to make the three kinds tenfold each, there would be thirty [threads]. And if one made two ninefold and one tenfold, but Scripture said: 'And thou shalt make', i.e., all the work in connection therewith must be alike. Whence do we know that the robe [had its threads] twelvefold? Because Scripture said: And thou shalt make the robe of the ephod