Yoma 7

לטומאת ביתו

becoming ritually impure through family contact.<span class="x" onmousemove="('comment',' Lit., 'the uncleanness of his house'. His wife might become menstruant during congress, he as one having had congress with a menstruant would be levitically impure for seven days, thus prevented from officiating on the Day of Atonement.');">¹</span> R'Johanan said to Resh Lakish: It is right according to me who infer<span class="x" onmousemove="('comment',' The obligation to remove the priest.');">²</span> from the Consecration; for this agrees with what we are taught: 'On both of them [the Priests]<span class="x" onmousemove="('comment',' The one officiating on the Day of Atonement and the one engaged with the red heifer.');">³</span>

אמר ליה ר' יוחנן לריש לקיש בשלמא לדידי דילפינא ממלואים היינו דתניא זה וזה מזין עליו כל שבעה מכל חטאות שהיו שם דהואי נמי הזאה במלואים אלא לדידך דילפת מסיני הזאה בסיני מי הואי

we sprinkle throughout the seven days[water] from all the sin-offerings<span class="x" onmousemove="('comment',' Name by which the red heifer ashes are known, v. Num. XIX, 9.');">⁴</span> that were there';<span class="x" onmousemove="('comment',' V. infra 8a. A reserve of ashes was kept in the sanctuary for sprinklings. V. Parah 111, 11.');">⁵</span> but according to you who infer from Sinai, was there any sprinkling done on Sinai? - But<span class="x" onmousemove="('comment',' This is Resh Lakish's rejoinder.');">⁶</span>

אמר ליה ולטעמיך מי ניחא במלואים דם הכא מים הא לא קשיא דתני רבי חייא נכנסו מים תחת דם אלא לדידך הזאה בסיני מי הואי אמר ליה מעלה בעלמא

according to your own reasoning, it would not be right either, for in the consecration [ceremony the sprinkling was done with] blood, whereas here with water? - That<span class="x" onmousemove="('comment',' This is R. Johanan's reply.');">⁷</span> is no difficulty. For R'Hiyya taught: 'The water takes the place of blood', but according to you, was there any sprinkling on Sinai? - He answered: It was a mere additional provision.<span class="x" onmousemove="('comment',' To emphasize the importance of the ceremony of the heifer, and to signify the entrance upon the sanctuary on the Day of Atonement.');">⁸</span>

תניא כוותי' דרבי יוחנן תניא כוותיה דריש לקיש תניא כוותיה דר' יוחנן (ויקרא טז, ג) בזאת יבא אהרן אל הקדש במה שאמור בענין מאי היא בענין דמלואים ומה אמור בענין דמלואים אהרן פירש שבעה ושמש יום אחד ומשה מסר לו כל שבעה כדי לחנכו בעבודה

We have a teaching in accord with R'Johanan,<span class="x" onmousemove="('comment',' Who inferred the removal from consecration. A Baraitha - a tradition or opinion of a Tanna not reported in the MISHNAH:');">⁹</span> and we have a teaching in accord with Resh Lakish.<span class="x" onmousemove="('comment',' Who inferred it from Sinai.');">¹⁰</span> 'In accord with R'Johanan we have a teaching'; Scripture reads: Herewith [bezoth] shall Aaron come into the holy place,<span class="x" onmousemove="('comment',' Lev. XVI, 3.');">¹¹</span>

ואף לדורות כהן גדול פורש שבעה ומשמש יום אחד ושני תלמידי חכמים מתלמידיו של משה לאפוקי צדוקין מוסרין לו כל שבעה כדי לחנכו בעבודה

i.e., with that mentioned in that section, the section of the Consecration. And what is mentioned in the section about the Consecration? Aaron was removed for seven days and then officiated for one day, and Moses handed over to him<span class="x" onmousemove="('comment',' The eighth day of the Consecration was ministered to by Aaron, Lev. IX, 2.');">¹²</span>

מכאן אמרו שבעת ימים קודם יוה"כ מפרישין כהן גדול מביתו ללשכת פרהדרין וכשם שמפרישין כ"ג כך מפרישין כהן השורף את הפרה ללשכה שעל פני הבירה צפונה מזרחה ואחד זה ואחד זה מזין עליו כל שבעה מכל חטאות שהיו שם

throughout the seven days to train him in this service. Also for the future the high priest is to be removed for seven days and to officiate for one day, and two scholars of the disciples of Moses<span class="x" onmousemove="('comment',' The detailed laws for the service.');">¹³</span> [this excludes Sadducees]<span class="x" onmousemove="('comment',' Who held divergent views as to the service and changed its order from the prescribed form.');">¹⁴</span>

ואם תאמר במלואים דם הכא מים אמרת נכנסו מים תחת דם ואומר כאשר עשה ביום הזה צוה ה' לעשות לכפר עליכם לעשות אלו מעשה פרה לכפר אלו מעשה יוה"כ

transmitted to him throughout the seven days to train him in the service. Hence [the Rabbis] ruled that seven days before the Day of Atonement the high priest was removed from his house to the cell of the counsellors. And just as the high priest was removed, so was the priest burning the heifer removed to the cell lying in the north-eastern corner before the Temple and each of them was throughout the seven days sprinkled [with water] from all the sin-offerings that were there.

והאי בזאת מיבעי ליה לגופיה בפר בן בקר לחטאת ואיל לעולה אמרי אי לקרבן לחודיה לימא קרא בזה או באלה מאי בזאת שמעת מינה תרתי

And if you should ask: But during the Consecration the sprinkling was done with blood and here water, [remember] that the water takes the place of the blood. And it further says: 'As hath been done this day so the Lord hath commanded la'asoth [to do], lekapper [to make atonement] for you'.<span class="x" onmousemove="('comment',' Lev. VIII, 34.');">¹⁵</span> 'La'asoth' refers to the ceremony of the heifer, 'lekapper' means the service of the Day of Atonement.<span class="x" onmousemove="('comment',' This cited Baraitha is thus in support of R. Johanan.');">¹⁶</span>

מאי ואומר וכי תימא יוה"כ קמא הוא דבעי פרישה כדאשכחן במלואים אבל ביוה"כ דעלמא לא אי נמי כ"ג קמא הוא דבעי פרישה אבל כ"ג בעלמא לא ת"ש כאשר עשה וכו'

But the word 'be-zoth' is required for the verse itself,<span class="x" onmousemove="('comment',' It cannot be torn from the text, where it has obvious and important meaning, to be used for ad hoc interpretation.');">¹⁷</span> i.e., with a young bullock for a sin-offering and a ram for a burnt-offering? - Answer:<span class="x" onmousemove="('comment',' Lit., 'they say', or 'I will say'.');">¹⁸</span> If 'be-zoth' were meant to refer only to the sacrifices, the text should have said ba-zeh [with this] or ba-eleh [with these], why [was] 'be-zoth' [chosen]?

תניא כוותיה דריש לקיש משה עלה בענן ונתכסה בענן ונתקדש בענן כדי לקבל תורה לישראל בקדושה שנאמר (שמות כד, טז) וישכון כבוד ה' על הר סיני זה היה מעשה אחר עשרת הדברות שהיו תחלה לארבעים יום דברי רבי יוסי הגלילי

So that you may learn both things from it.<span class="x" onmousemove="('comment',' Zoth is feminine, the words for bullock and ram are masc., hence ba-zeh or ba-eleh would have been more correct. The choice of be-zoth indicates that something else is implied.');">¹⁹</span> Why was it necessary to cite the other verse?<span class="x" onmousemove="('comment',' The citing of an additional verse, where the first or first ones seemed to convey sufficient information, is an indication that erroneous inference might be made, which the additional verse, through its information, prevents.');">²⁰</span> - You might have said only the first Day of Atonement requires that the high priest be removed at the Consecration, but on all future Days of Atonement no such removal is necessary; or [you might say] only the first<span class="x" onmousemove="('comment',' Aaron, Lev. VIII.');">²¹</span>

ר"ע אומר וישכון כבוד ה' מראש חודש

high priest needed such removal but all future high priests do not require it; come and hear:<span class="x" onmousemove="('comment',' 'Come and hear', a technical term for refuting a wrong opinion or repelling an attack.');">²²</span> 'As hath been done this day etc.'<span class="x" onmousemove="('comment',' 'So the Lord commanded you', i.e., for all the future.');">²³</span> 'We have a teaching in accord with Resh Lakish': Moses went up in a cloud, was covered by the cloud, and was sanctified by the cloud in order that he might receive the Torah for Israel in sanctity, as it is writte And the glory of the Lord abode upon Mount Sinai,<span class="x" onmousemove="('comment',' Ex. XXIV, 16.');">²⁴</span> this took place after the Ten Commandments, which were at the beginning of the forty days,<span class="x" onmousemove="('comment',' Ex. XXIV, 18. Cf. ibid. XIX, 3,9,25.');">²⁵</span> this is the view of R'Jose the Galilean. R'Akiba said [with reference to] 'And the glory of the Lord abode' from the beginning of the [third] month, and the cloud wa-yekasehu [covered it],<span class="x" onmousemove="('comment',' Wa-yekasehu may be translated 'covered him' or 'covered it', Moses or the mountain, the Hebrew word har (mountain) being also masculine.');">²⁶</span> i.e., the mountain,<span class="x" onmousemove="('comment',' Moses came down to speak to Israel (Ex. XIX, 3f) , hence it would be wrong to say that the cloud covered him six days before the Revelation.');">²⁷</span>