Yoma 24

Chapter 24

א עבודתו מחנכתו מי לא תניא כל הכלים שעשה משה משיחתן מקדשתן מכאן ואילך עבודתן מחנכתן הכא נמי עבודתו מחנכתו

1 His service1 initiates him - Has it not been taught: All the vessels which Moses made became sanctified through being anointed.

ב כי אתא רב דימי אמר אבנטו של כהן הדיוט רבי ורבי אלעזר ברבי שמעון חד אמר של כלאים וחד אמר של בוץ

2 From then on they become sanctified through being used at a service.2 Similarly here his service initiates him.

ג תסתיים דרבי הוא דאמר של כלאים דתניא אין בין כהן גדול לכהן הדיוט אלא אבנט דברי רבי ר' אלעזר בר' שמעון אומר אף לא אבנט אימת אי נימא בשאר ימות השנה טובא איכא כהן גדול משמש בשמונה והדיוט בארבעה

3 When R'Dimi came [from Palestine] he reported: Concerning the girdle of the common priest there is a dispute between Rabbi and R'Eleazar B'Simeon, one said it was of kil'ayim [wool and linen in the same web],3 the other said it was of fine linen.4

ד אלא לאו ביום הכפורים

4 It may be ascertained that it was Rabbi who said the girdle was made of kil'ayim, for it has been taught: There is no difference between the high priest and the common priest except in the girdle, this is the opinion of Rabbi. R'Eleazar B'R'Simeon said: Not even in the girdle there any distinction.

ה אמרי לא לעולם בשאר ימות השנה ובהנך דשוין

5 Of what time [does this teaching speak]? If during the rest of the year, there are many points of difference, [as e.g.] the high priest [officiates] in eight garments, the common priest in four; you must say, then, that [the time discussed is] the Day of Atonement.<span class="x" onmousemove="('comment',' [When the high priest too has only four garments like a common priest, the difference between them being only as regards the girdle. Whereas the high priest's girdle was on that day of linen, that of the common priests was of kil'ayim, the same as during the whole year.]');">5

ו כי אתא רבין אמר אבנטו של כהן גדול ביום הכפורים דברי הכל של בוץ בשאר ימות השנה דברי הכל של כלאים לא נחלקו אלא באבנטו של כהן הדיוט בין בשאר ימות השנה בין ביום הכפורים שרבי אומר של כלאים ורבי אלעזר בר' שמעון אומר של בוץ

6 We can tell you: In fact the discussion deals with the other days of the year, and it refers to such garments which both wear alike6 [the only difference being the girdle].

ז אמר רב נחמן בר יצחק אף אנן נמי תנינא (ויקרא ו, ג) על בשרו מה תלמוד לומר ילבש להביא מצנפת ואבנט להרמת הדשן דברי ר' יהודה

7 When Rabin came [from Palestine] he reported: Everybody agrees that the girdle of the high priest on the Day of Atonement was made of fine linen, and during the rest of the year of kil'ayim. The discussion concerned only the common priest's girdle, both on the Day of Atonement and during the rest of the year; concerning that Rabbi said it was made of kil'ayim and R'Eleazar B'Simeon of fine linen.

ח רבי דוסא אומר להביא בגדי כהן גדול ביום הכפורים שהן כשרין לכהן הדיוט רבי אומר שתי תשובות בדבר חדא דאבנטו של כ"ג ביום הכיפורים לא זה הוא אבנטו של כהן הדיוט

8 R'Nahman B'Isaac said: We also have: Upon his flesh.7 Why the repetition of 'he shall put on'?

ט ועוד בגדים שנשתמשתה בהן קדושה חמורה תשמש בהן קדושה קלה אלא מה תלמוד לומר ילבש לרבות את השחקין

9 To include the mitre and the girdle for the removal of the ashes, this is the opinion of R'Judah. R'Dosa said: It is to include the provision that the [four] garments of the high priest on the Day of Atonement may be used by the common priest [during the rest of the year].

י ואזדא ר' דוסא לטעמיה דתניא (ויקרא טז, כג) והניחם שם מלמד שטעונין גניזה רבי דוסא אומר שלא ישתמש בהן יוה"כ אחר

10 Rabbi says: There are two valid objections to this: First, that the girdle the high priest on the Day of Atonement is different from that of the common priest; secondly, shall the garments worn for the service of most solemn sanctity be worn for ministration of lesser holiness? Rather 'he shall put on' [was repeated] to include worn-out garments.8

יא ת"ר אירע בו פסול ומינו אחר תחתיו ראשון חוזר לעבודתו שני כל מצות כהונה גדולה עליו דברי ר' מאיר

11 R'Dosa adheres to his principle, for it has been taught: And shall leave them there,<span class="x" onmousemove="('comment',' Lev. XVI, 23: And Aaron shall come into the tent of meeting, and shall put off the linen garments, which he put on when he went into the holy place, and shall leave them there.');">9 that teaches that they must be hidden.10

יב ר' יוסי אומר ראשון חוזר לעבודתו שני אינו ראוי לא לכ"ג ולא לכהן הדיוט

12 R'Dosa said: [It means that] he [the high priest] shall not use them on another Day of Atonement.11 Our Rabbis have taught: If a disqualifying accident occurred to him, and another was appointed in his place then the former returns [afterwards] to his office, whilst the latter has upon himself all the obligations touching the high priesthood,<span class="x" onmousemove="('comment',' Rashi: He must not let his hair grow long nor rend the clothes, nor contract ritual impurity because of a near relative's death; nor marry a widow; but he must officiate in eight garments.');">12

יג אמר ר' יוסי מעשה ביוסף בן אלם בציפורי שאירע בו פסול בכהן גדול ומינוהו תחתיו ואמרו חכמים ראשון חוזר לעבודתו שני אינו ראוי לא לכהן גדול ולא לכהן הדיוט כ"ג משום איבה כהן הדיוט משום מעלין בקודש ולא מורידין

13 this is the opinion of R'Meir. R'Jose says: The first returns to his office, the second becomes unfit for the office of either high priest or common priest.13

יד אמר רבה בר בר חנה א"ר יוחנן

14 R'Jose said: It happened to Joseph B'Elam<span class="x" onmousemove="('comment',' Tosef. Yoma I, 4. The reading there is corrupt, and to be corrected in accord with the reading in Tosef. s.v. and in J.Yoma 38a: It happened to Joseph ben Ulam of Sepphoris (not 'in Sepphoris', for it could have happened only in Jerusalem) who served for an hour (or: little while) as high priest and as he went out he said to the King: My lord and King: Whose were the bullock and the goat which were offered up to-day, did they come from me or from the high priest? The King understood (the trend) of his question and he replied: What is this, ben Ulam? Are you not satisfied with having served in the high priest's place for one hour before Him Who spoke and the world was created, so that you seek to obtain the high priest's office for yourself? In that moment ben Ulam understood that he was deposed from the high priesthood. V. Hor., Sonc., ed. p. 89 notes, and Meg. p. 59, n. 2.');">14 of Sepphoris that after a disqualifying accident had happened to the high priest, he was appointed in the former's place, and the Sages said: The former returns to his office, the latter is unfit to be either common priest or high priest. He cannot be high priest for the sake of preventing ill-feeling,15 nor can he any more be a common priest, for 'we may promote in [a matter] of sanctity, but not degrade'.16 Rabbah B'Bar Hana said in the name of R'Johanan:

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