Yoma 77

בא למדוד נפט אומר לו מדוד אתה לעצמך בא למדוד אפרסמון אומר לו המתן לי עד שאמדוד עמך כדי שנתבסם אני ואתה

If [a purchaser] comes to measure naphtha, he [the shopkeeper] says to him: Measure it out for yourself; but to one who would measure out balm he says: Wait, till I measure together with you, so that both I and you, may become perfumed. The school of R'Ishmael taught: Sin dulls the heart of man, as it is said: Neither shall ye make yourselves unclean with them, that ye should be defiled thereby.<span class="x" onmousemove="('comment',' Lev. XI, 43. o,nybu o,nybu oynybu');">¹</span>

תנא דבי רבי ישמעאל עבירה מטמטמת לבו של אדם שנאמר (ויקרא יא, מג) ולא תטמאו בהם ונטמתם בם אל תקרי ונטמאתם אלא ונטמטם

Read not we-nitmethem [that you should be defiled], but u-netamothem [that you should become dullhearted].<span class="x" onmousemove="('comment',' for MS.M. cur. ed. .');">²</span> Our Rabbis taught: 'Neither shall you make yourselves unclean that you should be defiled thereby.'

תנו רבנן (אל) תטמאו בהם ונטמתם בם אדם מטמא עצמו מעט מטמאין אותו הרבה מלמטה מטמאין אותו מלמעלה בעולם הזה מטמאין אותו לעולם הבא

If a man defiles himself a little, he becomes much defiled: [if he defile himself] below, he becomes defiled from above; if he defile himself in this world, he becomes defiled in the world to come. Our Rabbis taught: Sanctify yourselves, therefore, and be ye holy:<span class="x" onmousemove="('comment',' Lev. XVI, 44.');">³</span>

תנו רבנן (ויקרא יא, מד) והתקדשתם והייתם קדושים אדם מקדש עצמו מעט מקדשין אותו הרבה מלמטה מקדשין. אותו מלמעלה בעולם הזה מקדשין אותו לעולם הבא

If a man sanctify himself a little, he becomes much sanctified. [If he sanctify himself] below, he becomes sanctified from above; if he sanctify himself in this world, he becomes sanctified in the world to come.

<br><br><big><strong>הדרן עלך אמר להם הממונה</strong></big><br><br>

<big><b>MISHNAH: </b></big>HE SHOOK<span class="x" onmousemove="('comment',' Continuing the account of Mishnah (supra 37a) ; or 'shook hastily' (because of eagerness, anxiety) .');">⁴</span> THE URN AND BROUGHT UP THE TWO LOTS.

מתני׳ <big><strong>טרף</strong></big> בקלפי והעלה שני גורלות אחד כתוב עליו לשם ואחד כתוב עליו לעזאזל הסגן בימינו וראש בית אב משמאלו אם של שם עלה בימינו הסגן אומר לו אישי כהן גדול הגבה ימינך ואם של שם עלה בשמאלו ראש בית אב אומר לו אישי כ"ג הגבה שמאלך

ON ONE WAS INSCRIBED: 'FOR THE LORD', AND ON THE OTHER: 'FOR AZAZEL'. THE DEPUTY HIGH PRIEST WAS AT HIS RIGHT HAND, THE HEAD OF THE [MINISTERING] FAMILY AT HIS LEFT.

נתנן על שני השעירים ואומר לה' חטאת רבי ישמעאל אומר לא היה צריך לומר חטאת אלא לה' והן עונין אחריו ברוך שם כבוד מלכותו לעולם ועד

IF THE LOT [HAVING] 'FOR THE LORD' [INSCRIBED THEREON] CAME UP IN HIS RIGHT HAND, THE DEPUTY HIGH PRIEST WOULD SAY TO HIM: SIR HIGH PRIEST, RAISE THY RIGHT HAND! AND IF THE LOT [WITH THE INSCRIPTION] 'FOR THE LORD' CAME UP IN HIS LEFT HAND, THE HEAD OF THE FAMILY WOULD SAY: SIR HIGH PRIEST, RAISE THY LEFT HAND! THEN HE PLACED THEM ON THE TWO HE-GOATS AND SAID: A SIN-OFFERING 'UNTO THE LORD!' R'ISHMAEL SAID: HE DID NOT NEED TO SAY: A SIN-OFFERING, BUT 'UNTO THE LORD'. AND THEY ANSWERED AFTER HIM: BLESSED BE THE NAME OF HIS GLORIOUS KINGDOM FOR EVER AND EVER!<span class="x" onmousemove="('comment',' The J.T. states that when the high priest pronounced the Ineffable Name those near prostrated themselves, those afar responding with 'Blessed be the name of His glorious kingdom for ever and ever'.');">⁵</span>

<big><strong>גמ׳</strong></big> למה לי טרף בקלפי כי היכי דלא ניכוין ולישקול

<big><b>GEMARA: </b></big>Why was it necessary to shake the urn? - Lest he take one intentionally.<span class="x" onmousemove="('comment',' It was considered a happy omen when it came up in the right hand, and the temptation was as great as near to improve upon chance by dexterous manipulation.');">⁶</span> Raba said: The urn was of wood and profane and could hold no more than the two hands [at its mouth].

אמר רבא קלפי של עץ היתה ושל חול היתה ואינה מחזקת אלא שתי ידים

- Rabina demurred to this: It is quite right that [its mouth] could contain no more than his two hands, i.e., to prevent his taking o intentionally [through manipulation] but why should it be profane? Let it be sanctified? - That would result in our having a ministering vessel of wood, and we do not make ministering vessels of wood.

מתקיף לה רבינא בשלמא אינה מחזקת אלא שתי ידים כי היכי דלא ליכוין ולישקול אלא של חול נקדשה אם כן הוה לה כלי שרת של עץ וכלי שרת דעץ לא עבדינן ונעבדה דכסף ונעבדה דזהב התורה חסה על ממונן של ישראל

Then let it be made of silver, or of gold? - 'The Torah has consideration for the money of Israel'.<span class="x" onmousemove="('comment',' V. infra 44b.');">⁷</span> Our Mishnah is not in accordance with the following Tanna, for it was taught: R'Judah said in the name of R'Eliezer: The deputy high priest and the high priest put their hand into the urn.

מתניתין דלא כי האי תנא דתניא רבי יהודה אומר משום רבי אליעזר הסגן וכהן גדול מכניסין ידן בקלפי אם בימינו של כהן גדול עולה הסגן אומר לו אישי כהן גדול הגבה ימינך ואם בימינו של סגן עולה ראש בית אב אומר לו לכהן גדול דבר מילך

If the lot ['For the Lord'] comes up in the hand of the high priest, the deputy high priest said to him: Sir high priest, raise thy hand! And if it came up in the right hand of the deputy high priest, the head of the [ministering] family says to him: Say your word!<span class="x" onmousemove="('comment',' Viz., 'A sin-offering unto the Lord'.');">⁸</span> -Let the deputy high priest address him? - Since it did not come up in his hand, he might feel discouraged.<span class="x" onmousemove="('comment',' If the deputy high priest, in whose hand it came up, gave him the command, he might easily read into his words the arrogance of the successful.');">⁹</span>

ונימא ליה סגן כיון דלא סליק בידיה חלשא דעתיה

In what [principle] do they<span class="x" onmousemove="('comment',' R. Judah and the Tanna of our MISHNAH:');">¹⁰</span> differ? - One holds, the right hand of the deputy high priest is better than the left hand of the high priest, the other holding, they are of even importance.

במאי קא מיפלגי מר סבר ימינא דסגן עדיף משמאליה דכהן גדול ומר סבר כי הדדי נינהו

Who is the Tanna disputing R'Judah? - It is R'Hanina, deputy high priest. For it was taught: R'Hanina, deputy high priest, says: Why does the deputy high priest stand at the right?

ומאן האי תנא דפליג עליה דרבי יהודה רבי חנינא סגן הכהנים הוא דתניא רבי חנינא סגן הכהנים אומר למה סגן מימינו שאם אירע בו פסול בכהן גדול נכנס סגן ומשמש תחתיו

In order that if an invalidating accident should happen to the high priest, the deputy high priest may enter [the Sanctuary] and officiate in his stead.<span class="x" onmousemove="('comment',' Nazir 47b, which implies that as long as the high priest is fit for service the deputy high priest performs no priestly service whatsoever, in opposition to R. Judah.');">¹¹</span> Our Rabbis taught: Throughout the forty years that Simeon the Righteous ministered, the lot ['For the Lord'] would always come up in the right hand; from that time on, it would come up now in the right hand, now in the left.

תנו רבנן ארבעים שנה ששמש שמעון הצדיק היה גורל עולה בימין מכאן ואילך פעמים עולה בימין פעמים עולה בשמאל והיה לשון של זהורית מלבין מכאן ואילך פעמים מלבין פעמים אינו מלבין והיה נר מערבי דולק מכאן ואילך פעמים דולק פעמים כבה

And [during the same time] the crimson-coloured strap<span class="x" onmousemove="('comment',' Which was tied between the horns of the bullock. If that became white, it signified that the Holy One, blessed be He, had forgiven Israel's sin. Cf. Though your sins be as scarlet, they shall be as white as snow (Isa. I, 18, Rashi) .');">¹²</span> would become white.

והיה אש של מערכה מתגבר ולא היו כהנים צריכין להביא עצים למערכה חוץ משני גזירי עצים כדי לקיים מצות עצים מכאן ואילך פעמים מתגבר פעמים אין מתגבר ולא היו כהנים נמנעין מלהביא עצים למערכה כל היום כולו

From that time on it would at times become white, at others not. Also: Throughout those forty years the westernmost light<span class="x" onmousemove="('comment',' The westernmost light on the candlestick in the Temple, into which as much oil was put as into the others. Although all the other lights were extinguished, that light buried oil, in spite of the fact that it had been kindled first. This miracle was taken as a sign that the Shechinah rested over Israel. V. Shab. ');">¹³</span>

ונשתלחה ברכה בעומר ובשתי הלחם ובלחם הפנים וכל כהן שמגיעו כזית יש אוכלו ושבע ויש אוכלו ומותיר מכאן ואילך נשתלחה מאירה בעומר ובשתי הלחם ובלחם הפנים וכל כהן מגיעו כפול הצנועין מושכין את ידיהן והגרגרנין נוטלין ואוכלין ומעשה באחד שנטל חלקו וחלק חבירו והיו קורין אותו בן

was shining, from that time on, it was now shining, now failing; also the fire of the pile of wood kept burning strong,<span class="x" onmousemove="('comment',' On the altar, on which it was kindled in the morning.');">¹⁴</span> so that the priests did not have to bring to the pile any other wood besides the two logs,<span class="x" onmousemove="('comment',' V. supra 26b.');">¹⁵</span> in order to fulfil the command about providing the wood unintermittently; from that time on, it would occasionally keep burning strongly, at other times not, so that the priests could not do without bringing throughout the day wood for the pile [on the altar]. [During the whole period] a blessing was bestowed upon the 'omer,<span class="x" onmousemove="('comment',' V. Glos.');">¹⁶</span> the two breads,<span class="x" onmousemove="('comment',' V. Lev. XXIII, 17ff');">¹⁷</span> and the shewbread, so that every priest, who obtained a piece thereof as big as an olive, ate it and became satisfied with some eating thereof and even leaving something over. From that time on a curse was sent upon 'omer, two breads, and shewbread, so that every priest received a piece as small as a bean: the well-bred<span class="x" onmousemove="('comment',' Lit., 'modest', 'decorous'.');">¹⁸</span> ones withdrew their hands from it, whilst voracious folk took and devoured it. Once one [of the latter] grabbed his portion as well as that of his fellow, wherefore they would call him 'ben