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יומא 69
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but it is necessary [to make special mention of sleep] on account of the last clause: they may take them off, fold them, and put them under the head. ‘They may take them off, fold them, and put them under the head’! You may infer, then, hence that priestly garments may be enjoyed for private use? — R. Papa said: Do not say, ‘Under their heads’, but rather say, ‘Next to their heads’. R. Mesharsheya said: You may infer, thence, that one may keep the tefillin next to oneself whilst asleep. It is also logical that [the meaning here is] next to their heads’. For if the thought should arise in you that [it means] ‘under their heads’, surely you ought to derive [the prohibition of that] on account of the mixed texture [of wool and linen], for among [the garments which consisted of a mixed texture] is also the girdle, so that even if the private enjoyment [of priestly garments] is permitted, surely here he is deriving benefit from a mixed texture! — That will be right according to the view that the girdle of the high priest [on the Day of Atonement] is identical with the girdle of the common priest during the rest of the year; but what can be said according to the view that the girdle of the high priest is not identical with that of the commoner? — And if you were to say mixed textures are forbidden only for wearing and putting on, but not for lying on, surely was it not taught: Neither shall there come upon thee, i.e., but you may spread it under you; but the Sages declare that this too is forbidden, because a fringe [of the mattress etc.] might wind itself round the flesh. And if you were to say: Something was placed in between, but did not R. Simeon b. Pazzi in the name of R. Joshua b. Levi say on the authority of Rabbi, in the name of the Holy Community of Jerusalem: Even if there were ten mattress covers, one on top of the other, with mixed textures under them, it would still be forbidden to sleep on them. Rather, therefore, must you say [the meaning is]: ‘Next to their heads’. This is conclusive. R. Ashi said: In reality, read: ‘Under their heads’. [And as to the question] But he would enjoy mixed textures? [the answer is], Priestly garments are stiff, for even so did R. Huna, son of R. Joshua say: The shrunk felt-cloth of Naresh is permitted. Come and hear: As to priestly garments, it is forbidden to go out in them in the province, but in the Sanctuary whether during or outside the time of the service, it is permitted to wear them, because priestly garments are permitted for private use. This is conclusive. But in the province [it is] not [permitted]? Surely it was taught:The twenty-fifth of Tebeth is the day of Mount Gerizim, on which no mourning is permitted. It is the day on which the Cutheans demanded the House of our God from Alexander the Macedonian so as to destroy it, and he had given them the permission, whereupon some people came and informed Simeon the Just. What did the latter do? He put on his priestly garments, robed himself in priestly garments, some of the noblemen of Israel went with him carrying fiery torches in their hands, they walked all the night, some walking on one side and others on the other side, until the dawn rose. When the dawn rose he [Alexander] said to them: Who are these [the Samaritans]? They answered: The Jews who rebelled against you. As he reached Antipatris, the sun having shone forth, they met. When he saw Simeon the Just, he descended from his carriage and bowed down before him. They said to him: A great king like yourself should bow down before this Jew? He answered: His image it is which wins for me in all my battles. He said to them: What have you come for? They said: Is it possible that star-worshippers should mislead you to destroy the House wherein prayers are said for you and your kingdom that it be never destroyed! He said to them: Who are these? They said to him: These are Cutheans who stand before you. He said: They are delivered into your hand. At once they perforated their heels, tied them to the tails of their horses and dragged them over thorns and thistles, until they came to Mount Gerizim, which they ploughed and planted with vetch, even as they had planned to do with the House of God. And that day they made a festive day. If you like say: They were fit to be priestly garments, or, if you like, say: It is time to work for the Lord: they have made void Thy law. THE SYNAGOGUE ATTENDANT WOULD TAKE A SCROLL OF THE LAW. One may infer from here that one may shew honour to the disciple in the presence of his master? — Abaye said: It is all done for the sake of the high priest. AND THE HIGH PRIEST STANDS. From this you can infer that he was sitting before, but surely we have learnt:14
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Nobody may sit down in the [Temple] Court except the kings of the house of David alone, as it is said: Then David the king went in and sat before the Lord? — It is as R. Hisda had explained [elsewhere]: In the women's court, so also here. ‘In the women's court’. — Where was R. Hisda's statement made? — In connection with the following: An objection was raised, it was taught: Where did they read therein? In the Temple. R. Eliezer b. Jacob said: On the Temple Mount, as it is said: And he read therein before the broad place that was before the water gate; and R. Hisda said: In the women's court. And Ezra blessed the Lord, the great God. What does ‘great’ imply? — R. Joseph said in the name of Rab: He magnified Him by [pronouncing] the Ineffable Name. R. Giddal said: [He recited], Blessed be the Lord, the God of Israel, from everlasting even to everlasting. Said Abaye to R. Dimi: But perhaps it means that he magnified Him by [pronouncing] the Ineffable Name? — He answered: One does not pronounce the Ineffable Name outside [the limits of the Temple]. But may one not? Is it not written: And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose. [. . . and Ezra praised the great God]. And R. Giddal [commenting thereupon] said: He magnified Him by [pronouncing] the Ineffable Name?-That was a decision in an emergency. And [they] cried with a great [loud] voice unto the Lord, their God. What did they cry? — Woe, woe, it is he who has destroyed the Sanctuary, burnt the Temple, killed all the righteous, driven all Israel into exile, and is still dancing around among us! Thou hast surely given him to us so that we may receive reward through him. We want neither him, nor reward through him! Thereupon a tablet fell down from heaven for them, whereupon the word ‘truth’ was inscribed. (R. Hanina said: One may learn therefrom that the seal of the Holy One, blessed be He, is truth). They ordered a fast of three days and three nights, whereupon he was surrendered to them. He came forth from the Holy of Holies like a young fiery lion. Thereupon the Prophet said to Israel: This is the evil desire of idolatry, as it is said: And he said: This is wickedness. As they took hold of him a hair of his beard fell out, he raised his voice and it went [was audible] four hundred parasangs. Thereupon they said: How shall we act? Perhaps, God forbid, they might have mercy upon him from heaven! — The prophet said unto them: Cast him into a leaden pot, closing its opening with lead. Because lead absorbs the voice, as it is said: And he said: This is wickedness. And he cast her down into the midst of the measure, and he cast the weight of lead upon the mouth thereof. They said: Since this is a time of Grace, let us pray for mercy for the Tempter to evil. They prayed for mercy, and he was handed over to them. He said to them: Realize that if you kill him, the world goes down. They imprisoned him for three days, then looked in the whole land of Israel for a fresh egg and could not find it. Thereupon they said: What shall we do now? Shall we kill him? The world would then go down. Shall we beg for half-mercy? They do not grant ‘halves’ in heaven. They put out his eyes and let him go. It helped inasmuch as he no more entices men to commit incest. In the West [Palestine] they taught it thus: R. Giddal said: [And Ezra praised...the] great [God]: i.e., he magnified Him by pronouncing the Ineffable Name. R. Mattena said: He said: The great, the mighty, and the awful God. The interpretation of R. Mattena seems to agree with what R. Joshua b. Levi said: For R. Joshua b. Levi said: Why were they called men of the Great Synod? Because they restored the crown of the divine attributes to its ancient completeness. [For] Moses had come and said: The great God, the mighty, and the awful. Then Jeremiah came and said: Aliens are destroying His Temple. Where are, then, His awful deeds? Hence he omitted [the attribute] the ‘awful’. Daniel came and said: Aliens are enslaving his sons. Where are His mighty deeds? Hence he omitted the word ‘mighty’. But they came and said: On the contrary! Therein lie His mighty deeds that He suppresses His wrath, that He extends long-suffering to the wicked. Therein lie His awful powers: For but for the fear of Him, how could one [single] nation persist among the [many] nations! But how could [the earlier] Rabbis abolish something established by Moses? R. Eleazar said: Since they knew that the Holy One, blessed be He, insists on truth, they would not ascribe false [things] to Him. AND HE READ: AFTER THE DEATH’ AND ‘HOWBEIT ON THE TENTH DAY’: A question was raised: One may skip in reading from the Prophets, but one may not skip in reading from the Torah! — That is no difficulty: The one [prohibition] applies where [the passage skipped is] sufficiently long to interrupt the interpreter, the other where it is not sufficiently long to interrupt the interpreter. — But surely it is in connection therewith that it was taught: One may skip in reading from the Prophets, but one may not skip in reading from the Torah; and how much may be skipped [in the Prophets]? So much as is not sufficiently long to interrupt the interpreter. This implies that in reading from the Torah one may not skip at all? — Said Abaye: There is no difficulty: [The permission applies] here, where one theme is concerned, [the prohibition] there, where two themes are concerned. Thus also it was taught: One may skip in the reading from the Torah, if the theme be one and same, in reading from the Prophets, even if two themes be involved; in each case, however, only when it is not sufficiently long to interrupt the interpreter. Nor may one skip from one Prophetical Book to another, but in case of one of the twelve Minor Prophets one may skip even [from one Book to another],
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