Yoma 62

והא איכא אמה תקרה ואמה מעזיבה שערים דבית המקדש כיון דשישא נינהו במשהו עבדי להו והא איכא האיך משהו כיון דלא הואי אמתא לא חשיב לה

But there is also one cubit of the ceiling and one cubit of the flooring?<span class="x" onmousemove="('comment',' [I.e.,there must have been an additional cubit for the ceiling of the doorway and one for the flooring of the pool on top?]');">¹</span> - Since the gates of the Sanctuary are made of marble these were made of a small [thickness]. But there is some [additional thickness] however small? - Since it is not even as much as a cubit, he does not count it.

פרסו סדין של בוץ וכו' מאי שנא של בוץ כדאמר רב כהנא כדי שיכיר שעבודת היום בבגדי בוץ הכא נמי שיכיר שעבודת היום בבגדי בוץ

A LINEN SHEET WAS SPREAD BETWEEN HIM AND THE PEOPLE. Why of linen? - As R'Kahana said [elsewhere]:<span class="x" onmousemove="('comment',' Infra 35a.');">²</span> So that he may perceive that the service of the day is to be performed in garments of linen.

<big><strong>מתני׳</strong></big> פשט ירד וטבל עלה ונסתפג הביאו לו בגדי זהב ולבש וקידש ידיו ורגליו הביאו לו את התמיד קרצו ומירק אחר שחיטה על ידו קבל את הדם וזרקו

Thus here too it is that he might perceive that the service of the day is to be performed in garments of linen. <big><b>MISHNAH: </b></big>HE STRIPPED OFF [HIS GARMENTS],<span class="x" onmousemove="('comment',' His non-holy garments.');">³</span> WENT DOWN AND IMMERSED HIMSELF, CAME UP AND DRIED HIMSELF.<span class="x" onmousemove="('comment',' Lit., 'sponged himself'.');">⁴</span>

נכנס להקטיר קטורת של שחר ולהיטיב את הנרות ולהקריב את הראש ואת האברים והחביתין ואת היין קטורת של שחר היתה קריבה בין דם לאברים של בין הערבים בין איברים לנסכים

THEY BROUGHT HIM THE GOLDEN<span class="x" onmousemove="('comment',' The eight garments, which the high priest puts on for service. They are: tunic, breeches, mitre, girdle, breast-plate, ephod, robe and plate. V. Ex. XXVIII, 2ff.');">⁵</span> GARMENTS, HE PUT THEM ON AND SANCTIFIED HIS HANDS AND FEET. THEY BROUGHT HIM THE CONTINUAL OFFERING, HE MADE THE REQUIRED CUT AND SOME ONE ELSE FINISHED IT FOR HIM.<span class="x" onmousemove="('comment',' To enable the high priest to put the knife aside and to take hold of the holy bowl in which he receives the blood. On other days one priest would slaughter, and another receive the blood. Both functions were to be performed by the high priest on the Day of Atonement. xbfb');">⁶</span>

אם היה כ"ג זקן או איסטניס מחמין לו חמין ומטילין לתוך הצונן כדי שתפיג צינתן

HE RECEIVED THE BLOOD AND SPRINKLED IT. HE WENT INSIDE<span class="x" onmousemove="('comment',' Lit., 'entered'. The word 'entered', however, does not fit the whole of what follows, as Baneth remarks. For whereas' he entered the Sanctuary (Hekal) to smoke the incense and trim the lamps, he cannot be said to have 'entered' to offer up the head etc. which took place xbfb outside. Baneth therefore suggests with considerable justification that, as elsewhere, ' ' be translated 'prepared to', 'went on to'. But this change is unnecessary as one could translate: He went in to . . trim the lamps, (afterwards) to offer up the head . ' .');">⁷</span> TO SMOKE THE INCENSE OF THE MORNING<span class="x" onmousemove="('comment',' Ex. XXX, 7.');">⁸</span>

<big><strong>גמ׳</strong></big> אמרוה רבנן קמיה דרב פפא הא דלא כר"מ דאי ר"מ כיון דאמר תרי קידושי אלבישה עביד להו הכא נמי ליעביד תרי קידושי אלבישה

AND TO TRIM THE LAMPS;<span class="x" onmousemove="('comment',' I.e., clean them, provide them with wick and oil, according to Maimonides, also light them.');">⁹</span> [AFTERWARDS] TO OFFER UP THE HEAD AND THE LIMBS AND THE PANCAKES AND THE WINE-OFFERING. THE MORNING INCENSE WAS OFFERED UP BETWEEN THE BLOOD AND THE LIMBS, THE AFTERNOON [INCENSE] BETWEEN THE LIMBS AND THE DRINK-OFFERINGS.

אמר להו רב פפא בין לרבנן בין לר"מ חד אפשיטה דבגדי קודש וחד אלבישה והכא בהא קא מיפלגי (ויקרא טז, כג) ופשט ורחץ (ורחץ) ולבש ר"מ סבר מקיש פשיטה ללבישה מה לבישה לובש ואח"כ מקדש אף פשיטה פושט ואח"כ מקדש

IF THE HIGH PRIEST WAS EITHER OLD OR OF DELICATE HEALTH WARM WATER WOULD BE PREPARED FOR HIM AND POURED INTO THE COLD, TO MITIGATE ITS COLDNESS. <big><b>GEMARA: </b></big>The scholars said in the presence of R'Papa:<span class="x" onmousemove="('comment',' V. Rashi.');">¹⁰</span> This [Mishnah]<span class="x" onmousemove="('comment',' [Which prescribes only one sanctification in connection with the first immersion when he changes from his non-holy garments into the garments of gold.]');">¹¹</span>

ורבנן סברי מקיש פשיטה ללבישה מה לבישה כשהוא לבוש מקדש אף פשיטה כשהוא לבוש מקדש

is not in accord with R'Meir, for if it were in accord with him,<span class="x" onmousemove="('comment',' [Who teaches infra ');">¹²</span> behold he said: There must be two sanctifications for the putting on of the garments, hence there ought to be here, too,<span class="x" onmousemove="('comment',' [It is assumed that the reason of R. Meir for prescribing the disrobing before the sanctification is that he holds that the two sanctifications required on the change of garments are for the putting on of holy vestments. Whereas the Rabbis ascribe one for the stripping of holy garments and the other for the putting on of holy garments.]');">¹³</span> two sanctifications for the putting on of the garments!<span class="x" onmousemove="('comment',' [On the other hand, in the view of' the Rabbis, there would he no need for more than one sanctification, since the garments of which he strips himself at the first immersion are non-holy.]');">¹⁴</span>

אמרו ליה רבנן לרב פפא ומי מצית אמרת הכי והתניא פרסו סדין של בוץ בינו לבין העם פשט וירד וטבל עלה ונסתפג הביאו לו בגדי זהב ולבש וקידש ידיו ורגליו רבי מאיר אומר פשט וקידש ידיו ורגליו וירד וטבל עלה ונסתפג הביאו לו בגדי זהב ולבש וקידש ידיו ורגליו אמר להו אי תניא תניא

R'Papa said unto then,: Whether on the view of the Sages or of R'Meir, one sanctification is for the stripping off of the holy garments,<span class="x" onmousemove="('comment',' So that our Mishnah can be also in accord with R. Meir.');">¹⁵</span> and one for the putting on<span class="x" onmousemove="('comment',' So that our Mishnah can be also in accord with R. Meir.');">¹⁵</span> and the reason of their dispute is [the interpretation of these words]: He shall put off, he shall bathe and he shall put on.<span class="x" onmousemove="('comment',' Lev. XVI, 23, 24.');">¹⁶</span>

בשלמא לרבי מאיר היינו דמשכחת לה

R'Meir holds that Scripture compares the stripping to the putting on [of the garments], i.e., just as in the case of the putting on of the garments h first puts them on and only afterwards sanctifies himself, so also with the stripping off of the garments, he first strips off and then sanctifies himself; whereas the Rabbis hold that [Scripture] compares the stripping off to the putting on, i.e., just as with the putting on he sanctifies himself whilst dressed in the garments, s with the stripping off, he sanctifies himself whilst the garments are yet on him. Said the scholars to R'Papa: How can you say so, has it not been taught: A sheet of linen was spread between him and the people, he stripped off [his garments], went down, immersed himself, came up and dried himself. One brought the golden garments before him, he put them on, and sanctified his hands and his feet. R'Meir said: He stripped off [his garments] and sanctified his hands and his feet, went down and immersed himself, came up and dried himself. One brought the golden garments before him, he put them on and sanctified his hands and feet!<span class="x" onmousemove="('comment',' [This shows that R. Meir requires two sanctifications also in connection with the first immersion.]');">¹⁷</span> - He answered them: If there is such teaching, it is a teaching [to be recognized]. According to R'Meir it is right, because we thus account for the