Yoma

The school of R. Ishmael taught: That can be inferred a minori: If the golden garments in which the high priest does not enter the Holy of Holies require immersion, how much more do the linen garments, in which he enters the Holy of Holies, require it? But this argument can be demolished: The case of the golden garments is different, because much atonement is obtained in them.1 Rather, he infers it from what Rabbi said.2 [The Master said]:3 ‘Rabbi said, Whence do we know of the five immersions and the ten sanctifications which the high priest had to undergo on that day? To teach us that it is said: "He shall put on the holy linen tunic . . ." Hence you learn that whosoever changes from service to service requires an immersion.’ We have found that [required for a change] from the golden,4 to the white garments. Whence do we know that [the same rule obtains for a change] from the white to the golden garments? The school of R. Ishmael taught: That can be inferred a minori: If the white garments, in which but little atonement is obtained, require an immersion, how much more will the golden garments, in which much atonement is obtained, require it? This argument can be demolished: The case of the white garments is different, because the high priest, dressed in them, enters the Holy of Holies? It is for this reason that he [Rabbi, in his statement] teaches: And it also says: ‘They are the holy garments, and he shall bathe his flesh in water, and put them on’.5 ‘Now there are five services’. That of the continual afternoon offering [performed] in the golden garments; the service of the day in white garments; [the offering up of] his, and the people's ram in the golden garments; the [taking out of] the censer and coal-pan in white garments; and the continual offering at dusk, In the golden garments — And whence do we know that every immersion requires two sanctifications? To teach us that Scripture says: ‘And he shall put off . . . and he shall wash . . . and he shall wash . . . and he shall put on’. But this [passage] refers to the immersions?6 — Since it has no reference to the immersion [the requirement of] which we infer from ‘They are the holy garments,7 apply it to the sanctifications . Then the Divine Law should have written the term of ‘sanctification’?8 — [Scripture chooses that term] to let us know that immersion is even as sanctification, i.e., just as immersion must take place on holy ground, so must sanctification take place on holy ground. Whence does R. Judah9 infer [that] the sanctification [must take place on holy ground]? — He infers it from the teaching of R. Eleazar son of R. Simeon. R. Hisda said: Rabbi's view excludes that of R. Meir and that of the Rabbis.10 It excludes that of the Rabbis, for according to them he sanctifies himself [first] while he is still dressed, whereas Rabbi holds that he sanctifies himself after he is stripped; and it also excludes the view of R. Meir, for R. Meir holds that the second sanctification takes place when he is [already] dressed, whereas, according to Rabbi, he sanctifies himself whilst still stripped of the garments.11 R. Aha b. Jacob said: All agree that at the second sanctification he first dons [the garments] and then sanctifies himself. What is the reason? Because Scripture said: Or when they come near to the altar,12 i,e,, only he who lacks nothing but the approach,13 that excludes him who lacks both dressing and approach. R. Aha, the son of Raba, said to R. Ashi: R. Hisda does not agree with R. Aha, nor does R. Aha agree with R. Hisda, for else there would be fifteen sanctifications required according to Rabbi. 14 ONE BROUGHT HIM THE CONTINUAL OFFERING, HE MADE THE REQUIRED CUT etc. What does ‘KERAZO’15 mean? ‘Ulla said: It is a synonym for ‘slaying’ — R. Nahman b. Isaac said: What is the scriptural evidence? Egypt is a very fair heifer. But the kerez [gadfly] out of the north is come, it is come.16 What is the intimation?17 — As R. Joseph interpreted it: A fair kingdom is Egypt but murderous nations from the north will come upon it.18 How far shall he cut? — ‘Ulla said: The bigger part of both organs.19 Thus also said R. Johanan: The bigger part of the two organs. Resh Lakish also holds that he cuts through the bigger part of the two organs, for Resh Lakish said:20 Since we have learned that the cutting through of the bigger part of an organ is as good as the cutting through the whole of it, why did we learn that ‘the bigger part of one organ [is required to be cut through] in case of a fowl ‘and the bigger part of the two organs [are required to be cut through] in case of an animal? Because we have learned: ONE BROUGHT HIM THE CONTINUAL OFFERING, HE MADE THE REQUIRED CUT AND SOMEONE ELSE FINISHED IT FOR HIM, HE RECEIVED THE BLOOD AND SPRINKLED IT-one might assume, if another one did not complete the killing for him, it would be invalid. — [You say that] ‘one could assume that if the other did not complete the killing for him, it would be invalid,’ then it would mean that the service is performed by someone21 else and we have learnt: All the services of the Day of Atonement are valid only if performed by him [the high priest]?22 — Rather: This is what he says: One might have assumed that it shall be considered invalidated by Rabbinic ordinance, 23 on the Day of Atonement and obtain atonement for the Sanctuary and its sacred things, if defilement had occurred there; v. Shebu. 7b. reason for the need of immersion, so that one shall infer that all changes of holy garments on the Day of Atonement require immersion, thus also the golden garments. after the immersion.] Rabbi requires the sanctification after being dressed before the service, for if their views were not incompatible, Rabbi would be found to require fifteen sanctifications. ‘murderous’, ‘karaz’ may fitly be used for ‘shahat’, to kill. of the Day of Atonement, which is against the law. organ, i.e., the cutting through of the bigger part completes the slaughtering effectively, as against sacred animals, which would have their organ (or organs) completely cut through.