Yoma 35

ומאי ארבע או חמש לרבנן דאמרי נכנס נוטל שש ויוצא נוטל שש ושכר הגפת דלתות לא משתים עשרה בעי מיפלג בציר חדא מפלגא חמש שקיל

How is 'four or five' to be taken? - According to the Sages who say:<span class="x" onmousemove="('comment',' Suk. 56a.');">¹</span> The incoming Mishmar<span class="x" onmousemove="('comment',' A division of priests, v. Glos. s.v. These divisions changed every Sabbath.');">²</span>

לר' יהודה דאמר נכנס נוטל שבע שתים בשכר הגפת דלתות ויוצא נוטל חמש מעשר בעי מיפלג בציר חדא מפלגא ושקיל ארבע

took six and the outgoing group took six, and there is no fee for the locking of the Temple gates,<span class="x" onmousemove="('comment',' [On Saturday evening, though the gates had been opened on that day by the outgoing division.]');">³</span> the division is in respect of the twelves loaves.

רבא אמר כולה רבי היא וסבר לה כר' יהודה ואלא מאי ארבע הא חמש בעי למשקל

Deduct one from a half, that makes five. Whereas according to R'Judah who says: The incoming Mishmar takes seven, of which two are the fee for locking the Temple gates, and the outgoing division takes five; the division is in respect of ten<span class="x" onmousemove="('comment',' Not the half, as Rabbi would have it.');">⁴</span>

לא קשיא הא דאיכא משמר המתעכב הא דליכא משמר המתעכב

loaves, take one off the half, thus he takes four Raba said: The whole teaching is in accord with Rabbi, but he is of the opinion of R'Judah.<span class="x" onmousemove="('comment',' That the two loaves are never divided.');">⁵</span> How then does 'four' come in?

אי איכא משמר המתעכב משמנה בעי למפלג ושקיל ארבע אי ליכא משמר המתעכב מעשר בעי למפלג ושקיל חמש

He should take five? That is no difficulty: In the one case there is a Mishmar which<span class="x" onmousemove="('comment',' On festivals all priests irrespective of division came up for service in the Temple and shared in the shewbread. If the festival starts on a Sunday, the guest priests would have to arrive in Jerusalem on the Friday before, since travel on the Sabbath is forbidden. Similarly, if the festival closes on Friday, the priests would have to stay over the Sabbath in Jerusalem. Hence, in either case, they share equally in the shewbread with the priests of the division in service in that particular week. If however, the festival started on a Monday, so that the guest priests might have arrived on Sunday, but instead came on Friday already; or, if the festival closed on Thursday, so that the priests might have returned on Friday, but stayed in Jerusalem until Sunday, such 'delaying' divisions (or guest divisions) were allotted only two loaves whilst the remaining ten loaves were divided between the incoming and outgoing weekly divisions.');">⁶</span>

אי הכי מאי רבי אומר לעולם חמש קשיא

delayed in the Sanctuary, in the other there is no such Mishmar. If there be a Mishmar which delayed,<span class="x" onmousemove="('comment',' And which obtained two loaves, Only eight remain for division - two having paid for the locking of the doors-and the high priest would receive but four.');">⁷</span>

<big><strong>מתני׳</strong></big> מסרו לו זקנים מזקני בית דין וקורין לפניו בסדר היום ואומרים לו אישי כהן גדול קרא אתה בפיך שמא שכחת או שמא לא למדת ערב יום כפורים שחרית מעמידין אותו בשער מזרח ומעבירין לפניו פרים ואילים וכבשים כדי שיהא מכיר ורגיל בעבודה כל שבעת הימים לא היו מונעין ממנו מאכל ומשתה ערב יוה"כ עם חשיכה לא היו מניחין אותו לאכול הרבה מפני שהמאכל מביא את השינה

so that he would take four of them, the division is in respect of eight loaves; if there is no Mishmar which had delayed, one ought to divide ten, so that the division is in respect of ten loaves, he would take five loaves. If so, the can Rabbi say: Always five? - That is, indeed, a difficulty.

<big><strong>גמ׳</strong></big> בשלמא שמא שכח לחיי אלא שמא לא למד מי מוקמינן כי האי גוונא

<big><b>MISHNAH: </b></big>THEY DELIVERED TO HIM ELDERS FROM THE ELDERS OF THE COURT AND THEY READ BEFORE HIM [THROUGHOUT THE SEVEN DAYS] OUT OF THE ORDER OF THE DAY.<span class="x" onmousemove="('comment',' As prescribed in Lev. XVI.');">⁸</span> THEY SAID TO HIM, SIR HIGH PRIEST, READ YOU YOURSELF WITH YOUR OWN MOUTH, PERCHANCE YOU HAVE FORGOTTEN OR PERCHANCE YOU HAVE NEVER LEARNT.

והתניא (ויקרא כא, י) והכהן הגדול מאחיו שיהא גדול מאחיו בכח בנוי בחכמה ובעושר אחרים אומרים מנין שאם אין לו שאחיו הכהנים מגדלין אותו ת"ל והכהן הגדול מאחיו גדלהו משל אחיו

ON THE EVE OF THE DAY OF ATONEMENT IN THE MORNING THEY PLACE HIM AT THE EASTERN GATE AND PASS BEFORE HIM OXEN, RAMS AND SHEEP, THAT HE MAY LEARN TO KNOW AND BECOME FAMILIAR WITH THE SERVICE. THROUGHOUT THE SEVEN DAYS THEY DID NOT WITHHOLD FOOD OR DRINK FROM HIM.

אמר רב יוסף לא קשיא כאן במקדש ראשון כאן במקדש שני דאמר ר' אסי תרקבא דדינרי עיילא ליה מרתא בת בייתוס לינאי מלכא על דאוקמיה ליהושע בן גמלא בכהני רברבי

BUT ON THE EVE OF THE DAY OF ATONEMENT NEAR NIGHTFALL THEY WOULD NOT LET HIM EAT MUCH BECAUSE FOOD BRINGS ABOUT SLEEP. <big><b>GEMARA: </b></big>It is quite right that [they assume] perchance he has forgotten, but that he never learnt, do we ever appoint men of that type?

ערב יום הכפורים שחרית וכו' תנא אף השעירים ותנא דידן מאי טעמא לא תנא שעירים כיון דעל חטא קא אתו חלשא דעתיה

Surely it has been taught: And the priest that is highest among his brethren,<span class="x" onmousemove="('comment',' Lev. XXI, 10.');">⁹</span> that means he should be highest among his brethren in strength, in beauty, in wisdom, and in riches.

אי הכי פר נמי על חטא הוא דאתי פר כיון דעליו ועל אחיו הכהנים הוא דאתי באחיו הכהנים אי איכא איניש דאית ביה מילתא מידע ידע ליה ומהדר ליה בתשובה בכולהו ישראל לא ידע

Others<span class="x" onmousemove="('comment',' Either: anonymous authorities, differing with the first Tanna of the Mishnah; or R. Meir, v. Hor. 13b.');">¹⁰</span> say: Whence do we know that if he does not possess [any wealth], his brethren, the priests, endow him?<span class="x" onmousemove="('comment',' Raise him to independence by a collection taken up by all the priests.');">¹¹</span>

אמר רבינא היינו דאמרי אינשי אי בר אחתיך דיילא הוי חזי בשוקא קמיה לא תחליף

To teach us that it says: 'And the priest who is great by reason of his brethren',<span class="x" onmousemove="('comment',' This is an ad hoc translation: (a) who is highest among his brethren (b) who is high because (of what) his brethren (do for him) .');">¹²</span> i.e., make him great from what his brethren have?<span class="x" onmousemove="('comment',' V. Hul. 134b. cerc ce hr,');">¹³</span>

כל שבעת הימים לא היו מונעין וכו' תניא רבי יהודה בן נקוסא אומר מאכילין אותו סלתות וביצים כדי למסמסו אמרו לו כל שכן שאתה מביאו לידי חימום

-R'Joseph said: That is no difficulty. One refers to the first Temple, the oth to the second, for R'Assi said: A tarkabful<span class="x" onmousemove="('comment',' [ (a) = two kabs; (b) ** = 2 1/2 kabs.]');">¹⁴</span>

תניא סומכוס אמר משום ר' מאיר אין מאכילין אותו לא אב"י ואמרי לה לא אבב"י ויש אומרים אף לא יין לבן לא אב"י לא אתרוג ולא ביצים ולא יין ישן ואמרי לה לא אבב"י לא אתרוג ולא ביצים ולא בשר שמן ולא יין ישן ויש אומרים אף לא יין לבן מפני שהיין לבן מביא את האדם לידי טומאה

of denars did Martha,<span class="x" onmousemove="('comment',' [His wife, v. Yeb. 61a.]');">¹⁵</span> the daughter of Boethus give to King Jannai<span class="x" onmousemove="('comment',' [Jannai is often employed in the Talmud as a general patronymic for Hasmonean and Herodian rulers. Here it stands for Agrippa II, v. Josephus Ant. XX, 9, 4, and Derenbourg, Essai, 248ff.] kg sg');">¹⁶</span>

תנו רבנן זב תולין לו במאכל וכל מיני מאכל אלעזר בן פנחס אומר משום רבי יהודה בן בתירא אין מאכילין אותו לא חגב"י ולא גב"ם ולא כל דברים המביאין לידי טומאה לא חגב"י לא חלב ולא גבינה ולא ביצה ולא יין ולא גב"ם מי גריסין של פול ובשר שמן ומרייס

to nominate<span class="x" onmousemove="('comment',' The text has 'because (he had nominated him) '. D.S. reads, correctly, 'so that'.');">¹⁷</span> Joshua ben Gamala as one of the high priests.<span class="x" onmousemove="('comment',' To be, 'the elected by the electors'.');">¹⁸</span>

ולא כל דברים המביאין לידי טומאה לאתויי מאי לאתויי הא דת"ר חמשה דברים מביאים את האדם לידי טומאה ואלו הן השום

ON THE EVE OF THE DAY OF ATONEMENT IN THE MORNING: A Tanna taught: Also the he-goats. Why has our Tanna not taught he-goats? - Since they are meant for sin[-offerings], he might feel discouraged. If it be so: does not a bullock,<span class="x" onmousemove="('comment',' Lev. XVI, 6, 11.');">¹⁹</span> too, come for a sin[-offering]? - Since that comes for himself and his brethren the priests, [there is this advantage] that if there be one among his brethren the priests with whom there is something the matter, he would know it and bring him back to repentance, but would he know that with all Israel? Rabina said: This is what the popular proverb means: If your sister's son has been appointed a constable, look out that you pass not before him in the street.<span class="x" onmousemove="('comment',' Because he knows all your affairs and he may blackmail you.');">²⁰</span> THROUGHOUT THE SEVEN DAYS THEY DID NOT WITHHOLD etc. It has been taught: R'Judah B'Nakussa said: One fed him [cakes] of fine flour and eggs in order to produce [speedy] elimination. They answered him: Thus you will induce the more excitement.<span class="x" onmousemove="('comment',' With the danger of pollution, which would unfit him for the service on the Day of Atonement, on the morrow.');">²¹</span> It has been taught: Symmachus said in the name of R'Meir: One does not feed him either A'B'Y,<span class="x" onmousemove="('comment',' Mnemonic signs, explained below.');">²²</span> and some say, neither A'B'B'Y,<span class="x" onmousemove="('comment',' Mnemonic signs, explained below.');">²²</span> and some say neither white wine. Neither A'B'Y, i.e., neither Ethrog [citron], nor Bezim [eggs], nor Yayin yashan [old wine]. And, according to others, no A'B'B'Y, i.e., neither Ethrog, nor Bezim, nor Bassar shamen [fat meat], nor Yayin yashan, some say neither white wine because white wine induces levitical impurity in man.<span class="x" onmousemove="('comment',' Causing sex excitement and thus possible pollution.');">²³</span> - Our Rabbis taught: To one afflicted with gonorrhoea one assigns food or too many kinds of food as the cause<span class="x" onmousemove="('comment',' That benefit of the doubt will have this advantage for him: If it were due to his usual illness, he would have to count seven days from the day it happened before he would be pure again, but now he can continue his original count.');">²⁴</span> of an attack of gonorrhoea. Eleazar B'Phinehas says in the name of R'Judah B'Bathyra: One does not feed him<span class="x" onmousemove="('comment',' During the time when he examines himself to make sure there has been no recurrent attack of gonorrhoea.');">²⁵</span> either H'G'B'Y or G'B'M, or any other thing that induces impurity. Neither H'G'B'Y, i.e., neither Halab [milk], nor Gebinah [cheese], nor Bezah, nor Yayin: nor G'B'M, i.e., neither megrisen shel pul [soup of pounded beans] , nor Basar shamen,, nor Muries.<span class="x" onmousemove="('comment',' A brine or pickle containing fish-hash and sometimes wine (Jast.) .');">²⁶</span> 'Nor any other matters [foods] that induce impurity' - What is that meant to include? - It is meant to include what our Rabbis taught: Five things induce impurity in man, they are as follows: garlic,