Yoma

Surely Scripture says: [And it shall be kept for the congregation of the children of Israel] for a water of sprinkling?1 — Rather it excludes the casting in of cedarwood, hyssop, and scarlet, because they are not part of the heifer itself. It was reported: If the heifer was slaughtered by a lay Israelite, R. Ammi said it is valid. R. Isaac, the Smith, said it was invalid. ‘Ulla said it is valid, whilst some there are who say [that he said] it was invalid. R. Joshua b. Abba raised an objection in support of Rab: I know only that the sprinkling of its water is not valid if performed by a woman, as [when done] by a man; and that it is valid only [if done] by day.2 Whence do I know that the slaughtering of the heifer, the reception of its blood, the sprinkling of its blood, the burning of the heifer, and the casting into the burning heifer of cedar-wood, hyssop, and scarlet [may not be done by night]?3 To teach us that Scripture said: [This is the statute of] the law.4 I might have assumed that this should include also the gathering of its ashes and the drawing of the water for the putting-in of the ashes, to teach us that Scripture said: ‘This’.5 — What causes you to include those, and to exclude these? — Since Scripture both extends and limits, say, we shall infer everything from the [regulations touching] the sprinkling of its water: Just as the sprinkling of its water is not proper if done by a woman, as it is [if performed] by a man, and not valid except if done by day, thus6 include also the slaughtering of the heifer, the reception of its blood, the sprinkling of its blood, the burning of the heifer, and the casting into the burning heifer of cedar-wood, hyssop, and scarlet. Since these [functions] may not be performed by a woman, so may they be performed only by day; but I exclude the gathering of its ashes and the drawing of the water for the putting-in of its ashes, which, since they may be performed by either man or woman, hence may also be performed by night. But how is this a refutation?6 Will you say that because [the slaughtering is stated to be] invalid [if performed] by a woman, it must be invalid, also, if performed by a lay Israelite,7 there would be as counterproof the sprinkling of its waters, which, whilst invalid [if performed] by a woman, yet may be done by a lay Israelite! Said Abaye: This is the refutation: Why is the woman excluded [from the slaughtering], because [Scripture said]: ‘Eleazar’, [implying] but not a woman; that [must be applied to] the lay Israelite also, for [the analogue inference]: ‘Eleazar’ [the priest], [implies] but not a lay Israelite. ‘Ulla said: In that whole section [of the red heifer] there are [texts] implying an exception from a preceding implication, and [texts] independent [of preceding or following] implications: And ye shall give her unto Eleazar the priest8 [implies] only this one to Eleazar, but not [the heifers] in later generations to Eleazar;9 some say: In later generations [you shall give it] to the high priest, others: In later generations to a common priest. It is quite right according to him who holds that in later generations [the heifer is to be handed over] to a common priest,10 but whence does he infer who holds that in later generations [it is to be given] to the high priest? — He infers it from [the identical word] ‘Statute’, ‘Statute’, used [also]11 in connection with the Day of Atonement.12 And he shall bring it forth13 [implies] that he must not bring forth another one with her, as we have learnt:14 If the heifer refused to go forth, one may not send a black one with her, lest people say: They slaughtered a black [heifer], nor may another red heifer be brought forth with her, lest people say: They slaughtered two. — R. Jose said: This comes not under this title,15 but because it is written: [And he shall16 bring it forth]; ‘it’, [implies] by itself. And the [anonymous] first Tanna [surely wrote] ‘it’.17 — Who is this first Tanna? It is R. Simeon who ‘interprets18 the reason of biblical law’. What is the difference between them? — There is a difference throughout the section (Rashi). of Rab, it must needs be an attack on Samuel's view. In future, however, it would be given either to the high priest, or to a common priest (R. Hananel). implication, the assumption seems justified that any priest could officiate at the ceremony.