Yoma 145

תלמוד לומר (שמות כט, ל) שבעת ימים ילבשם הכהן תחתיו מבניו אשר יבא אל אהל מועד מי שראוי לבא אל אהל מועד ואם איתא מיחזא חזי

therefore the text reads: Seven days shall the son that is priest in his stead put them on, even he who cometh into the tent of meeting [etc.],<span class="x" onmousemove="('comment',' I.e., on the Day of Atonement. Ibid. v. 30.');">¹</span> i.e., he who is worthy of entering the tent of meeting.

אמר רב נחמן בר יצחק הכי קאמר כל שעיקר משיחתו לאהל מועד יצא זה שעיקר משיחתו למלחמה

Now if this were the case,<span class="x" onmousemove="('comment',' That the Anointed for Battle officiates in eight garments.');">²</span> then he too would be fit [to enter the tent of meeting]? - R'Nahman B'Isaac said: This is what it means: Whosoever was mainly anointed for the [purpose of] the tent of meeting, that excludes him who was anointed mainly for Battle.

מיתיבי משוח מלחמה אינו משמש לא בארבעה ככהן הדיוט לא בשמונה ככהן גדול

The following objection was raised: The Anointed for Battle officiates neither in four garments, like a common priest, nor in eight like a high priest? - Abaye said: Would you render him then a common man?<span class="x" onmousemove="('comment',' I.e., a non-priest.');">³</span> Rather: Neither like a high priest, for the sake of preventing ill-feeling;<span class="x" onmousemove="('comment',' It is only Rabbinic enactment that interferes therewith, because of the desire of the Sages to prevent ill-feeling. By the law of the Torah, the Anointed for Battle could officiate.');">⁴</span>

אמר ליה אביי אלא זר משוית ליה אלא ככהן גדול משום איבה ככהן הדיוט משום מעלין בקדש ולא מורידין

nor like a common priest, because one promotes to a higher degree of sanctity, but one must not degrade'. R'Adda B'Ahabah said to Raba: But there is a Tanna who pays no attention to the prevention of ill-feeling, yet according to him, he does not officiate?<span class="x" onmousemove="('comment',' In the eight garments.');">⁵</span>

אמר ליה רב אדא בר אבא לרבא והאי תנא דלית ליה איבה ולא קא משמש

For it was taught:<span class="x" onmousemove="('comment',' Mishnah Hor. III, 4,5.');">⁶</span> In the following points a high priest differs from a common priest: the bullock of the priest anointed;<span class="x" onmousemove="('comment',' Rashi and others omit, as this is the same as the item that follows.');">⁷</span>

דתניא דברים שבין כהן גדול לכהן הדיוט פר כהן משיח ופר הבא על כל המצות ופר יום הכפורים ועשירית האיפה

and the bullock due in case of [unwitting] transgression of any commandment;<span class="x" onmousemove="('comment',' V. Lev. IV, 3.');">⁸</span> the bullock of the Day of Atonement; the tenth of the ephah;<span class="x" onmousemove="('comment',' Ibid. VI, 13: This is the offering of Aaron and his sons . . in the day when he is anointed: the tenth part of an ephah of fine flour for a meal-offering.');">⁹</span>

לא פורע ולא פורם אבל פורם הוא מלמטה וההדיוט מלמעלה ואין מטמא לקרוביו ומצווה על הבתולה ומוזהר על האלמנה ומחזיר את הרוצח

he does not unbind his hair, nor rend his clothes.<span class="x" onmousemove="('comment',' In the case of mourning.');">¹⁰</span> But he [the high priest] tears his garments from below, and the common priest tears his from above; he must not defile himself for his [deceased] relatives;<span class="x" onmousemove="('comment',' Lev. XXI, 11. These relatives include father, mother, wife, son and daughter, brother or sister.');">¹¹</span>

ומקריב אונן ואינו אוכל ואינו חולק ונוטל חלק בראש ומקריב חלק בראש ומשמש בשמנה כלים ופטור על טומאת מקדש וקדשיו וכל עבודות יום הכפורים אינן כשירות אלא בו

he is under obligation to marry only a virgin;<span class="x" onmousemove="('comment',' Ibid. v. 13.');">¹²</span> is prohibited from marrying a widow;<span class="x" onmousemove="('comment',' Ibid. v. 14.');">¹³</span>

וכולן נוהגות במרובה בגדים חוץ מפר הבא על כל המצות

causes the slayer to return;<span class="x" onmousemove="('comment',' When the priest dies, the slayer without intent returns from the city of refuge. Num. XXXV, 10ff.');">¹⁴</span> as onen [mourner]<span class="x" onmousemove="('comment',' For (Lev. XXI, 12) : Neither shall he go out of the Sanctuary. He is called 'onen', whilst his dead lie unburied on the day of death.');">¹⁵</span>

וכולן נוהגות במשוח שעבר חוץ מפר יום הכפורים ועשירית האיפה

he may offer up a sacrifice but may not eat or take a share thereof; he receives his portion first and takes first part in the offering [of the sacrifice]; he officiates in eight garments; is exempt<span class="x" onmousemove="('comment',' V. Hor. 12b.');">¹⁶</span> [from a sacrifice] for [an unwitting transgression of] defilement relating to the Sanctuary and its hallowed thing, and the whole service of the Day of Atonement is legitimate only when performed by him.

וכולן אין נוהגות במשוח מלחמה חוץ מחמשה דברים האמורין בפרשה לא פורע ולא פורם ולא מטמא לקרוביו ומצווה על הבתולה ומוזהר על האלמנה ומחזיר את הרוצח כדברי רבי יהודה וחכמים אומרים אינו מחזיר

All these [laws] apply also to priests consecrated by a larger number of official garments, with the exception of the bullock to be offered up for the transgression of any commandment. All these apply to the high priest who has passed from his high priesthood,<span class="x" onmousemove="('comment',' Who acted as substitute for the high priest, v. supra 12b.');">¹⁷</span>

כי לית ליה איבה בדכוותיה בדזוטר מיניה אית ליה

with the exception of the bullock of the Day of Atonement and the tenth of the ephah. All these things do not apply to the priest Anointed for Battle, with the exception of five matters mentioned in that portion of the section: he does not unbind his hair, nor rend his clothes; nor defile himself with any [deceased] relative; is obliged to marry a virgin; forbidden to marry a widow; and causes the slayer to return-according to R'Judah; whereas, according to the Sages, he does not cause him to return.<span class="x" onmousemove="('comment',' Though this Tanna does not consider here the question of ill-feeling, since he rules that the high priest who passed from his high priesthood continues to officiate with eight garments, and yet the Anointed for Battle he permits the use only of four garments.');">¹⁸</span>

יתיב רבי אבהו וקאמר לה להא שמעתא משמיה דרבי יוחנן אהדרינהו רבי אמי ורבי אסי לאפייהו איכא דאמרי רבי חייא בר אבא אמרה ואהדרינהו רבי אמי ורבי אסי לאפייהו

Whence does he [the Tanna] consider [the question of] enmity [to arise]? Only with regard to one of similar rank.<span class="x" onmousemove="('comment',' The substitute enjoyed the same rank as the high priest.');">¹⁹</span>

מתקיף לה רב פפא בשלמא רבי אבהו משום יקרא דבי קיסר אלא לרבי חייא בר אבא נימרו ליה מימר לא אמר רבי יוחנן הכי

But with one of inferior rank he does consider it.<span class="x" onmousemove="('comment',' The Anointed for Battle is of inferior rank to the high priest, and the donning of eight garments would arouse ill-feeling in the high priest.');">²⁰</span> R'Abbahu was sitting and reporting this teaching in the name of R'Johanan, whereupon R'Ammi and R'Assi averted their faces.<span class="x" onmousemove="('comment',' Refusing to accept the report that R. Johanan had said this.');">²¹</span>

כי אתא רבין אמר נשאל איתמר תניא נמי הכי בגדים שכ"ג משמש בהן משוח מלחמה נשאל בהן

To this R'Papa demurred: Granted [that they could not say anything against] R'Abbahu, because of the high regard the Imperial house had for him, but as for R'Hiyya B'Abba, they should have told him explicitly that R'Johanan had not said so! When Rabin came, he said: This<span class="x" onmousemove="('comment',' The statement that the Anointed for Battle wears the same eight garments which are the high priest's official garb.');">²²</span>

תנו רבנן כיצד שואלין השואל פניו כלפי נשאל והנשאל פניו כלפי שכינה

was stated with reference to the time when he is consulted.<span class="x" onmousemove="('comment',' By means of the Urim and Thummim.');">²³</span> Thus also was it taught: The garments which the high priest wears when he officiates the Anointed for Battle wears when he is consulted.

השואל אומר (שמואל א ל, ח) ארדוף אחרי הגדוד הזה והנשאל אומר כה אמר ה' עלה והצלח רבי יהודה אומר אין צריך לומר כה אמר ה' אלא עלה והצלח

Our Rabbis taught: How were [the Urim and Thummim] inquired of? - The inquirer had his face directed to him who was consulted, and the latter directed himself to the Divine Presence. The inquirer said: Shall I pursue after this troop?<span class="x" onmousemove="('comment',' I Sam. XXX, 8.');">²⁴</span>

אין שואלין בקול שנאמר (במדבר כז, כא) ושאל לו ולא מהרהר בלבו שנאמר ושאל לו לפני ה' אלא כדרך שאמרה חנה בתפלתה שנאמר (שמואל א א, יג) וחנה היא מדברת על לבה

He who was consulted answered: 'Thus saith the Lord: Go up and succeed'! R'Judah said: He need not say, 'This saith the Lord' but only 'Go up and succeed' - One does not inquire in a loud voice, as it is said: Who shall inquire for him;<span class="x" onmousemove="('comment',' Num. XXVII, 21.');">²⁵</span> neither shall one but think thereof in one's heart, a it is said: 'Who shall inquire for him';<span class="x" onmousemove="('comment',' Num. XXVII, 21.');">²⁵</span>

אין שואלין שני דברים כאחד ואם שאל אין מחזירין אלא אחד ואין מחזירין לו אלא ראשון שנאמר (שמואל א כג, יא) היסגירוני בעלי קעילה בידו הירד שאול וגו' ויאמר ה' ירד והא אמרת אין מחזירין אלא ראשון דוד שאל

but rather in the manner in which Hannah spoke in her prayer, as it is said: Now Hannah, she spoke in her heart.<span class="x" onmousemove="('comment',' I Sam. I, 13.');">²⁶</span> One should not put two questions at the same time; if one has done so, only one [question] is answered; and only the first [question] is answered, as it is said: Will the men of Keilah deliver me up into his hand? Will Saul come down,<span class="x" onmousemove="('comment',' Ibid. XXIII, 11.');">²⁷</span> etc. and the Lord said.' He will come down.<span class="x" onmousemove="('comment',' Ibid. XXIII, 11.');">²⁷</span> But you said: Only the first [question] is answered? - David had asked