Yoma

it does not have to bring a heifer whose neck is to be broken.1 Furthermore: And it be not known who hath smitten him but here it is known who has smitten him?-Rather [he put his question rhetorically] to increase the weeping.2 ‘The father of the young man came and found the boy in convulsions. He said: "May he be an atonement for you.3 My son is still in convulsions, etc." To teach you that they looked upon the purity of their vessels as a graver matter than bloodshed!’ [The Scholars in the Academy] asked this question: Was it that bloodshed became a minor matter to them, whereas the purity of their vessels remained in its original importance, or did bloodshed concern them as before but the purity of the vessels became for them of a still graver concern? Come and hear: Because the Talmud adduces ‘And also innocent blood did Manasseh shed’ that indicates that bloodshed had become a matter of smaller concern to them whilst the purity of the vessels retained its original importance. Our Rabbis taught: And he shall put off his garments and put on other garments and carry forth the ashes4 — from this I might learn even as on the Day of Atonement,5 [so] that he put off his holy garments and put on profane garments.6 To teach us [the true law] it says: ‘And he shall put off his garments and put on other garments, thus comparing the garments he put on with the garments he put off; just as the former are holy garments, so are the latter holy garments. If so, what does [the word] ‘other’ teach?7 [They shall be] inferior to the former. R. Eliezer said: [The words] ‘other’ and ‘he shall carry forth’ indicate that priests afflicted with a blemish 8 are permitted to carry forth the ashes. The Master said: ‘"Other garments", i.e. inferior to the former’, as the school of R. Ishmael taught: For the school of R. Ishmael taught: One should not offer a cup of wine to one's teacher while wearing the garment wherein one has cooked a dish9 for him. Resh Lakish said: Just as there is diversity of opinion about the carrying forth of the ashes,10 so there is about clearing them off the altar.11 R. Johanan said: The diversity of opinion applies only to the carrying forth, but as to clearing them off the altar, all agree that this is [regular] service.12 What is the reason for Resh Lakish's view? He will tell you: If it should enter your mind that this [the clearing of the ashes off the altar] is considered a [regular] service — then you would have a service legitimate In two garments.13 And R. Johanan?14 — The Divine Law revealed the regulation for tunic and breeches, but it includes also mitre and girdle.15 Then why are these [two specially mentioned]? — ‘Middo bad’ [‘linen garments’] is written [here to indicate] proper measure,16 ‘miknese bad’ [‘linen breeches’] to teach us in accord with what has been taught:17 Whence is it known that nothing may be put on before the breeches? Because it is said: ‘And he shall have the linen breeches upon his flesh.’ And Resh Lakish? — That the garment must have the proper measure [he infers] from the fact that the Divine Law employs [the word] ‘middo’ [garment, not tunic]; that nothing may be put on before the breeches, he infers from the words: ‘on his flesh’. Shall we say that the point at issue is the same as between the following Tannaim: ‘[And his linen breeches shall he put] on his flesh.’ Why does Scripture say: ‘Shall he put on?’18 That is meant to include the [obligation of wearing] mitre and girdle for the clearing off of the ashes — this is the opinion of R. Judah. R. Dosa says: That means to include [the rule] that the [four white] garments worn by the high priest on the Day of Atonement may be worn by the common priest [during the remainder of the year].19 Rabbi said: There are two refutations to this matter. One: the girdle of the high priest20 is different from that of the common priest.21 Two: shall garments used at a service of solemn holiness be worn at a service of lesser holiness? — But what, rather, is the significance of ‘yilbash’? for them, the generous father prayed for atonement by the grace of God. priest however who has no alternate holy garments, the change would be from holy garments into profane ones. thus referring to the priest. respectively. not. the removal of the ashes, whereof this passage speaks, were a service, how could Scripture demand only ‘the linen garment’ and the ‘linen breeches i.e.,two garments, when a service proper requires four? Since only two garments are required, evidently the removal of the ashes is not considered a service and hence may be performed even by blemished priests, who would not be admissible to service proper! contradictory fact that Scripture insists on two garments only. XVI, 4, where as a matter of course ‘mitre and girdle’ are added, the one passage supplementing implicates the other. garment must be of proper measure, for the priest's figure. Resh Lakish infers from the fact that ‘middo’ (garment) is used instead of the usual ‘kethoneth’ (tunic) that a properly fitting garment is required. word ‘yilbash’ (‘he shall put on’) is superfluous. The word ‘yilbash’ is a sort of terminus technicus for complete dress, i.e., the four garments. the four garments put on by the high priest on the Day of Atonement. V. Lev. XVI, 4 to teach this rule.]