Yoma

Rabbi said: For the evening sacrifice from the morning sacrifice!1 It is quite right according to the Rabbis, for that is written [specifically] in connection with the continual offering of the evening,2 but what is the ground of Rabbi's statement? — Rabbah b. ‘Ulla said: Scripture said: ‘For the one lamb’.3 Now which is the lamb in connection with which the word ehad [one] is used? Say: It is the lamb of the continual offering of the morning.4 And what do the Rabbis [reply]? — ‘Ehad’, i.e., the unique, the best of the flock. And [what is] Rabbi's [answer]? — He infers that5 from: And all your choice vows.6 And the Rabbis? — One speaks of freewill-[offerings], the other of obligatory [offerings] and both need special mention.7 IF THE HIGH PRIEST WAS OLD OR OF DELICATE HEALTH etc. It was taught: R. Judah said: Lumps of wrought iron were heated on the eve of the Day of Atonement and were cast into the cold water to mitigate the coldness. But was [one] not thereby hardening them?8 — R. Bibi said: [The heat] did not reach the hardening point. Abaye said: Even assume it did reach the hardening point, [a forbidden] act9 which was produced without intent, is permitted. But did Abaye say that? Has it not been taught:10 The flesh of his foreskin11 — even though a white spot12 is there may he cut it off,13 these are the words of R. Josiah. And we asked investigatingly concerning it: Why is a Scriptural statement necessary for that,14 and Abaye said: This was in accord with R. Judah who said: A forbidden act produced without intent, remains forbidden!15 That applies only to forbidden things in the whole Torah,16 but here17 hardening is [forbidden] only by Rabbinic ordination. MISHNAH. THEY BROUGHT HIM TO THE PARWAH CELL-WHICH WAS ON HOLY GROUND.18 THEY SPREAD A SHEET OF BYSSUS [LINEN] BETWEEN HIM AND THE PEOPLE. HE SANCTIFIED HIS HANDS AND HIS FEET AND STRIPPED. R. MEIR SAID: HE STRIPPED, SANCTIFIED HIS HANDS AND HIS FEET. HE WENT DOWN AND IMMERSED HIMSELF, CAME UP AND DRIED HIMSELF. AFTERWARDS THEY BROUGHT HIM WHITE GARMENTS.19 HE PUT THEM ON AND SANCTIFIED HIS HANDS AND HIS FEET. IN THE MORNING HE PUT ON PELUSIUM LINEN WORTH TWELVE MINAS,20 IN THE AFTERNOON INDIAN LINEN WORTH EIGHT HUNDRED ZUZ. THESE ARE THE WORDS OF R. MEIR. THE SAGES SAY: IN THE MORNING HE PUT ON [GARMENTS] WORTH EIGHTEEN MINAS AND IN THE AFTERNOON [GARMENTS] WORTH TWELVE MINAS, ALTOGETHER THIRTY MINAS.21 ALL THAT AT THE CHARGE OF THE COMMUNITY22 AND IF HE WANTED TO SPEND MORE OF HIS OWN HE COULD DO SO. enough for only one drink-offering. According to the opinion that one must infer the regulation for the afternoon-offering from the morning-offering, the latter is more important and the drink-offering would have to be allotted to the morning-offering. (Tosaf. s.v.hrc.) The basis of the discussion: To which of the two continual offerings does the phrase ‘for the one lamb’ (Num. XXVIII, 7) refer? The Sages hold it refers to the last named, the afternoon-offering, whereas Rabbi holds that it recalls the morning-offering, where the same phrase (‘one’) is used (verse 4). may circumcise it. was the Scriptural intimation necessary? tradition. Prohibitions of the Torah are more serious, hence even unintended transgression remains forbidden. holy ground, as part of the service of the Day of Atonement. the mitre, Lev. XVI, 4. enforce the exact sum mentioned in the Mishnah. V. infra. The evening garment was put on by the high priest for the sole purpose of removing spoon and coal-pan from the Holy of Holies, whereas the rest of the special service of the Day of Atonement was performed by him in the morning garment, hence it has to be the better of the two.