Yoma 73

ומנין שבאנא נאמר כאן כפרה ונאמר להלן בחורב כפרה מה להלן באנא אף כאן באנא ומנין שבשם נאמר כאן כפרה ונאמרה בעגלה ערופה כפרה מה להלן בשם אף כאן בשם

- Whence do we know that [the confession] starts with 'O'? - Here the expression atonement' is used and there, in connection with Mount Horeb,<span class="x" onmousemove="('comment',' Ex. XXXII, 30. The similarity of expression indicates some similarity of procedure, hence the inference is legitimate. Thus also below.');">¹</span> the expression 'atonement' is used, [hence the inference that] just as it started there with 'O''<span class="x" onmousemove="('comment',' Ibid. v. 31. c');">²</span> so must it start here with 'O' Whence do we know that the Name<span class="x" onmousemove="('comment',' The ineffable name of God. ' ' may be 'B essentiae'.');">³</span>

אמר אביי בשלמא חורב מעגלה ערופה לא יליף מאי דהוה הוה אלא עגלה ערופה תיליף מחורב וכי תימא ה"נ והתנן הכהנים אומרים (דברים כא, ח) כפר לעמך ישראל ואילו באנא לא קא אמר קשיא

is to be pronounced here? -Here the word 'atonement' is used and in connection with the heifer whose neck is to be broken<span class="x" onmousemove="('comment',' Deut. XXI, 8.');">⁴</span> the word 'atonement' is used, [hence the inference that] just as there the Name is pronounced, so is it to be pronounced here. Abaye said: It is quite right that we cannot make inference for Horeb from the heifer whose neck is to be broken,<span class="x" onmousemove="('comment',' To pronounce the Name also here.');">⁵</span>

והן עונין אחריו תניא רבי אומר (דברים לב, ג) כי שם ה' אקרא הבו גודל לאלהינו אמר להם משה לישראל בשעה שאני מזכיר שמו של הקב"ה אתם הבו גודל חנניה בן אחי ר' יהושע אומר (משלי י, ז) זכר צדיק לברכה אמר להם נביא לישראל בשע' שאני מזכיר צדיק עולמים אתם תנו ברכה

because that is a past affair, but why should one not infer for the heifer whose neck is to be broken from what happened at [Mount] Horeb?<span class="x" onmousemove="('comment',' To start with 'O'.');">⁶</span> - And if you will say 'indeed so', but have we not learned:<span class="x" onmousemove="('comment',' Sot. 47b.');">⁷</span> 'The priests say: Forgive Thy people Israel',<span class="x" onmousemove="('comment',' Deut. XXI, 8.');">⁸</span>

<big><strong>מתני׳</strong></big> בא לו למזרח העזרה לצפון המזבח הסגן מימינו וראש בית אב משמאלו ושם שני שעירים וקלפי היתה שם ובה שני גורלו' של אשכרוע היו ועשאן בן גמלא של זהב והיו מזכירים אותו לשבח

but they mention nothing about 'O!'- This is a difficulty. AND THEY ANSWERED AFTER HIM: It was taught: Rabbi said, [commenting on]: For I will proclaim the name of the Lord; Ascribe ye greatness unto our God:<span class="x" onmousemove="('comment',' Deut. XXXII, 3.');">⁹</span> Moses said to Israel: When I mention the name of the Holy One, blessed be He, ascribe greatness [unto Him]; Hananyah, the son of the brother of R'Joshua said [commenting on]: The memory of the righteous shall be for a blessing:<span class="x" onmousemove="('comment',' Prov. X, 7.');">¹⁰</span>

בן קטין עשה י"ב דד לכיור שלא היה לו אלא שנים ואף הוא עשה מוכני לכיור שלא יהיו מימיו נפסלין בלינה

The prophet said to Israel: When I make reference to the Righteous One of all the Worlds, say a blessing! <big><b>MISHNAH: </b></big>HE THEN WENT BACK TO THE EAST OF THE TEMPLE COURT, To THE NORTH OF THE ALTAR, THE DEPUTY HIGH PRIEST<span class="x" onmousemove="('comment',' Segan. V. Glos.');">¹¹</span> AT HIS RIGHT AND THE HEAD OF THE FAMILY<span class="x" onmousemove="('comment',' Beth Ab. V. Glos.');">¹²</span>

מונבז המלך היה עושה כל ידות הכלים של יוה"כ של זהב הילני אמו עשתה נברשת של זהב על פתח היכל ואף היא עשתה טבלא של זהב שפרשת סוטה כתובה עליה נקנור נעשו נסים לדלתותיו והיו מזכירין אותן לשבח

[MINISTERING THAT WEEK] AT HIS LEFT. THERE WERE TWO HE-GOATS<span class="x" onmousemove="('comment',' Lev. XVI, 5,7.');">¹³</span> AND AN URN<span class="x" onmousemove="('comment',' The Greek **.');">¹⁴</span>

<big><strong>גמ׳</strong></big> מדקאמר לצפון המזבח מכלל דמזבח לאו בצפון קאי מני ראב"י היא דתניא (ויקרא א, יא) צפונה לפני ה' שיהא צפון כולו פנוי דברי ראב"י

CONTAINING TWO LOTS. THEY WERE OF BOX-WOOD. BEN GAMALA MADE THEM OF GOLD AND THEREFORE HE WAS PRAISED.

והא רישא ר"א בר"ש היא כולה ראב"י היא ותני בבין האולם ולמזבח

BEN KATIN MADE TWELVE SPIGOTS FOR THE LAVER,<span class="x" onmousemove="('comment',' The priests washed (sanctified) their hands and feet with the water of that laver, before entering the Sanctuary or preparing a service. They turned the spigots and the water came over their hands and feet.');">¹⁵</span> FOR THERE HAD BEEN BEFORE BUT TWO. HE ALSO MADE A MACHINE FOR THE LAVER, IN ORDER THAT ITS WATER SHOULD NOT BECOME UNFIT BY REMAINING OVERNIGHT.<span class="x" onmousemove="('comment',' The sacred vessels sanctify everything that comes in contact with them (Zeb. 86a) , and whatever has thus been sanctified becomes invalid by remaining overnight. Ben Katin's machine (**) connected the laver with the well, thus retaining for it the undisturbable freshness of the well, hence, when drawn up in the morning, by means of the wheel, it remained valid for sacred use. The heavy laver, until then, had to be filled every morning afresh, after being emptied of last night's water - a laborious, time-wasting effort.');">¹⁶</span>

הסגן בימינו וראש בית אב בשמאלו אמר רב יהודה המהלך לימין רבו הרי זה בור תנן הסגן בימינו וראש בית אב בשמאלו

KING MONOBAZ<span class="x" onmousemove="('comment',' He was king of Adiabene in the last years before the destruction of the second Temple.');">¹⁷</span> HAD ALL THE HANDLES OF ALL THE VESSELS USED ON THE DAY OF ATONEMENT MADE OF GOLD. HIS MOTHER HELENA<span class="x" onmousemove="('comment',' She was queen of Adiabene.');">¹⁸</span>

ועוד תניא שלשה שהיו מהלכין בדרך הרב באמצע גדול בימינו וקטן משמאלו וכן מצינו בשלשה מלאכי השרת שבאו אצל אברהם מיכאל באמצע גבריאל בימינו ורפאל בשמאלו

HAD A GOLDEN CANDLESTICK MADE OVER THE DOOR OF THE HEKAL. SHE ALSO HAD A GOLDEN TABLET MADE, ON WHICH THE PORTION TOUCHING THE SUSPECTED ADULTERESS<span class="x" onmousemove="('comment',' Num. V, 11-31. V. Git. 60a.');">¹⁹</span> WAS INSCRIBED.

תרגומא רב שמואל בר פפא קמיה דרב אדא כדי שיתכסה בו רבו והתניא המהלך כנגד רבו הרי זה בור אחורי רבו הרי זה מגסי הרוח דמצדד אצדודי

NICANOR<span class="x" onmousemove="('comment',' V. Tosef. II, 4, and with slight modifications, the account infra 38a.');">²⁰</span> EXPERIENCED MIRACLES WITH HIS GATES AND HIS MONEY WAS PRAISED. <big><b>GEMARA: </b></big>Since [the Mishnah] reads: TO THE NORTH OF THE ALTAR, one infers that the altar was not standing in the north.<span class="x" onmousemove="('comment',' [I.e., that no part of the altar extended to the north half of the Temple court, so that on retracing his steps from the Temple proper to the Temple court, and reaching the altar, he was on the north of it.]');">²¹</span>

וקלפי היתה שם ובה שני גורלות ת"ר (ויקרא טז, ח) ונתן אהרן על שני השעירים גורלות [גורלות] של כל דבר

Whose opinion represents our Mishnah? The opinion of R'Eliezer B'Jacob, for it was taught: Northward before the Lord,<span class="x" onmousemove="('comment',' Lev. I, 11.');">²²</span> i.e., the north must be fully unoccupied - this is the opinion of R'Eliezer B'Jacob.<span class="x" onmousemove="('comment',' Zeb. 59a.');">²³</span>

יכול יתן שנים על זה ושנים על זה ת"ל גורל אחד לה' וגורל אחד לעזאזל אין כאן לשם אלא גורל אחד ואין כאן לעזאזל אלא אחד יכול יתן של שם ושל עזאזל על זה ושל שם ושל עזאזל על זה ת"ל גורל אחד [לה' אין כאן לה' אלא אחד ואין כאן לעזאזל אלא א'] א"כ מה ת"ל גורלות שיהיו שוין שלא יעשה אחד של זהב ואחד של כסף אחד גדול ואחד קטן

But the first part of the Mishnah is in accord with R'Eleazar son of R'Simeon? - The whole of the Mishnah is in accord with R'Eliezer B'Jacob,<span class="x" onmousemove="('comment',' Who said: Part of the altar extended to the north, whence he permitted the bullock to be slaughtered between Hall and altar. V. supra ');">²⁴</span> but read there: In the space between Hall and altar. THE DEPUTY HIGH PRIEST AT HIS RIGHT AND THE HEAD OF THE FAMILY AT HIS LEFT: Rab Judah said:<span class="x" onmousemove="('comment',' Hul. 91a.');">²⁵</span>

גורלות של כל דבר פשיטא לא צריכא לכדתניא לפי שמצינו בציץ שהשם כתוב עליו והוא של זהב יכול אף זה כן ת"ל גורל גורל ריבה ריבה של זית ריבה של אגוז ריבה של אשכרוע

One who walks at his master's right hand is a boor. [But] we have learnt: THE DEPUTY HIGH PRIEST AT HIS RIGHT AND THE HEAD OF THE [MINISTERING] FAMILY AT HIS LEFT; and furthermore, it was taught:<span class="x" onmousemove="('comment',' 'Er. 54b.');">²⁶</span> Of three walking along, the teacher should walk in the middle, the greater of his disciples to his right, the smaller one at his left, and thus do we find that of the three angels who came to visit Abraham, Michael went in the middle, Gabriel at his right,<span class="x" onmousemove="('comment',' To the right, somewhat behind him, not next to him, because in the latter case he would cover him and that is unseemly.');">²⁷</span>

בן קטין עשה שנים עשר דד לכיור וכו' תנא כדי שיהיו שנים עשר אחיו הכהנים העסוקין בתמיד מקדשין ידיהן ורגליהן בבת אחת תנא שחרית במילואו מקדש ידיו ורגליו מן העליון ערבית בירידתו מקדש ידיו ורגליו מן התחתון

Raphael at his left? - R'Samuel B'Papa interpreted [the first saying] before R'Adda: [It is wrong only, if] he [the teacher] be hidden by him - But has it not been taught: One who walks in front of his teacher is a boor, one who walks behind him is arrogant? - [It is assumed here] that he turns sideways. AND THERE WAS A CASKET WHEREIN THERE WERE TWO LOTS: Our Rabbis taught: [with reference to] And Aaron shall cast lots upon the two goats<span class="x" onmousemove="('comment',' Lev. XVI, 8.');">²⁸</span> - 'lots', i.e., made of any material.

ואף הוא עשה מוכני לכיור וכו' מאי מוכני אמר אביי גילגלא דהוה משקעא ליה

One might have assumed that he should cast two lots on the head of each,<span class="x" onmousemove="('comment',' Since Scripture says 'lots' instead of 'a lot each'.');">²⁹</span> therefore [Scripture repeats]: One lot for the Lord and the other lot for Azazel,<span class="x" onmousemove="('comment',' Lev. XVI, 8.');">²⁸</span> i.e., there is but one lot 'for the Lord', and there is but one lot 'for Az - One might have assumed that he shall give upon the head of each<span class="x" onmousemove="('comment',' Since Scripture says 'lots' instead of 'a lot each'.');">²⁹</span>

מונבז המלך עשה כל ידות הכלים וכו' נעבדינהו לדידהו דזהב

a lot each 'for the Lord' and 'for Azazel', therefore Scripture says: 'One lot for the Lord', i.e., there is but one lot 'for the Lord' and but one 'for Azazel' - Why then does Scripture say: [he shall cast] 'lots'? [That means to say] that they must be alike: he must not make one of gold and the other of silver, one large, the other small; 'lots' [means they may be made] of any material. But that is self-evident? - No, it is necessary [to state that], as it was taught: Since find that the [high priest's] front-plate had the name of the Lord inscribed thereon and was made of gold, I might have assumed that this too must be made of gold, hence it says [twice] 'lot'.' lot', to include [permission to make it of] olive-wood, nut-wood or box-wood.<span class="x" onmousemove="('comment',' [Since the repetition of 'lot' intimates that they can be made of any material, the word 'lots' must likewise mean of any material, Tosef. s.v. kufh');">³⁰</span> BEN KATIN MADE TWELVE SPIGOTS FOR THE LAVER: A Tanna taught: In order that his twelve brethren, the priests, who were occupied with the continual offering, may be able to sanctify their hands and feet simultaneously.<span class="x" onmousemove="('comment',' V. supra 25b.');">³¹</span> A Tanna taught:<span class="x" onmousemove="('comment',' [What follows gives the reason why formerly there had been, as stated in the Mishnah, two spigots; v. D.S. a.l.]');">³²</span> In the morning, when the laver was full, he sanctified his hands and feet from the upper spigot; in the evening, when [the water] was low, he sanctified his hands and feet from the lower spigot. HE ALSO MADE A MACHINE FOR THE LAVER: What machine was that? - Abaye said: A wheel which let it go down [to the pit]. KING MONOBAZ MADE ALL THE HANDLES FOR THE VESSELS etc. : He should have made [the vessels] them[selves] of gold?