Yoma 25

Chapter 25

א הלכה כר' יוסי ומודה ר' יוסי שאם עבר ועבד עבודתו כשרה אמר רב יהודה אמר רב הלכה כר' יוסי ומודה ר' יוסי שאם מת ראשון שחוזר לעבודתו

1 The halachah is in accord with R'Jose, but R'Jose admits that if [the substitute high priest] transgressed tha injunction and officiated, his service is valid. Rab Judah said in the name of Rab: The halachah is in accord with R'Jose, but R'Jose admits that if the first [high priest] dies, the second [the substitute] returns to hi service. Is that not self-evident?1

ב פשיטא מהו דתימא הויא ליה צרה מחיים קמ"ל

2 - You might have said: This would involve for him a rivalry in his lifetime,2 hence he informs us3 [that this is not so].

ג ר' יהודה אומר אף אשה אחרת מתקינין לו ורבנן נמי הא חיישי לשמא אמרי לך רבנן טומאה שכיחא מיתה לא שכיחא

3 R'JUDAH SAYS: ONE PROVIDES FOR HIM ALSO ANOTHER WIFE. But the Rabbis, too, are considering a possibility!4 - The Rabbis will tell you: Levitical impurity is frequent,5

ד אמרו לו א"כ אין לדבר סוף שפיר קא אמרי ליה לרבי יהודה ורבי יהודה אמר לך למיתה דחדא חיישינן למיתה דתרתי לא חיישינן ורבנן אי איכא למיחש אפילו למיתה דתרין חיישינן

4 death is infrequent. THEY SAID TO HIM: IF SO THERE IS NO END TO THE MATTER'They gave a good answer to R'Judah! What then about R'Judah? - He will tell you: One may consider the possibility of one death, but one would not [go so far as to] consider the possibility of two [successive wives'] deaths. And the Rabbis? - [They hold that] if enactment [on the basis of consideration of the possibility] of death is justified, such [possibility] should be considered to include also two.<span class="x" onmousemove="('comment',' The death of one within a day is a rather infrequent occurrence. The only reason for considering it would be a principle, according to which we must consider possibilities, even remote. On such basis the death of two successive wives may not he said to be outside the sphere of possibility, hence: 'IF SO, THERE IS NO END.');">6

ה ורבנן נימרו אינהו לנפשייהו אמרי לך רבנן כ"ג זריז הוא אי זריז הוא למה מתקינין כהן אחר כיון דעבדינן ליה צרה כל שכן דמזדרז טפי

5 But the Rabbis ought to apply that consideration to themselves!<span class="x" onmousemove="('comment',' With even logic the Sages ought to admit that, since we are considering the possibility of accidental impurity disqualifying the incumbent high priest, it is perfectly within the sphere of possibility that the substitute, too, may suffer such accidental disqualification, hence, here too there is no end to it!');">7 The Rabbis will answer you: The high priest is careful. If he be careful, why was another priest prepared [to take his place in case of accidental impurity]? - Since 'ye make the latter his rival, he will be all the more careful.

ו ומי סגי ליה בתקנתא ביתו אמר רחמנא והך לאו ביתו היא דמקדש לה והא כמה דלא כניס לה לאו ביתו היא דכניס לה א"כ הוה ליה שני בתים ורחמנא אמר (ויקרא טז, ו) וכפר בעדו ובעד ביתו ולא בעד שני בתים

6 But is this arrangement8 sufficient? The Divine Law said: His house9

ז דהדר מגרש לה אי מגרש לה הדרא קושיין לדוכתא לא צריכא דמגרש לה על תנאי דאמר לה הרי זה גיטיך על מנת [שתמותי ודילמא לא מייתא והוה ליה שני בתים

7 and that [substitute wife] is not 'hi house'.10 -He betroths her [unto himself]. - But [still] as long as he does not marry her,11

ח אלא דאמר לה הרי זה גיטיך על מנת שלא תמותי אי לא מיתה מיגרשא לה ואי מיתה הא קיימא הך ודילמא היא לא מיתה והוה ליה גיטא דהאי גיטא ומייתא חברתה וקם ליה בלא בית

8 she is not 'his house'? - He marries her. - But then he has 'two houses' and the Divine Law said: And make atonement for himself and for his house,12 but not for 'two houses'? - He divorces her again.

ט אלא דאמר לה על מנת שתמות [אחת מכם] מיתה הא קיימא הך מיתה הך הא קיימא הא ודילמא לא מייתא ולא חדא מינייהו והוה ליה שני בתים

9 If he divorces her, our question reverts to its place?13 - No, the provision applies to the case that he divorces her on condition; [namely], he says to her: Behold this thy letter of divorce14 [to be valid] in case thou diest.<span class="x" onmousemove="('comment',' On the Day of Atonement. If she die on that day, her letter of divorce is retroactively valid, there is one 'house' only: and if she does not die but her fellow die, then she remains as the 'house', her letter of divorce being invalid. Rashi makes this significant observation: These arguments are not valid, they are answers to hypothetical questions preparing the ground for the last, satisfactory answer.');">15

י ועוד כי האי גוונא מי הוי גיטא והאמר רבא הרי זה גיטיך על מנת שלא תשתי יין כל ימי חיי וחייכי אין זה כריתות

10 But perhaps she dies and he will have 'two houses'? - Rather, the case is that he says to her: Behold this thy letter of divorce [to be valid] if thou diest. If she does not die, then she is divorced;16 and if she does die, there is [still] th other one alive.

יא כל ימי חיי פלוני הרי זה כריתות

11 But perhaps she will not die, so that her letter of divorce is valid and the other [the first] die, and he will stay without a 'house'? Say rather: He says to her: Behold this thy letter of divorce [to be valid] if one of you die, so that if the one dies there is [still] the other one alive, and if the other one die there is [still] this one alive. But perhaps neither of them will die and he will have 'two houses'?

יב אלא דאמר לה הרי זה גיטיך על מנת שלא תמות חברתיך אי לא מיתה חברתה מיגרשא ואי מיתה הא הא קיימא הא ודילמא מייתא חברתה בפלגא דעבודה ואיגלי מלתא

12 Furthermore on such a condition17 it, [the divorce,] is really not valid; has not Raba said: If he said: Beho this thy letter of divorce to be valid if thou drinkest no wine all the days of my life and thy life, it is not valid;18 but if he said: 'All the days of the life of So-and-so', then it is valid?19 - Rather say that he said to her: Behold this thy letter of divorce [to be valid] if thy fellow [wife] does not die. If her fellow does not d she [the second wife] is divorced, and if she does die, then there is still the other [the second wife] alive [t be his house']. - But perhaps her fellow wife will die in the middle of the service and it will become

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