Yoma

form prescribed in this context . Whence do we know that forms not prescribed1 here in this context are also indispensable? — R. Nahman b. Isaac said: We infer that from [the fact that in both contexts the same word] petah [is used].2 R. Mesharsheya said: And keep the charge of the Lord3 indicates the indispensableness [of the prescribed forms]. R. Ashi said: For so am I commanded4 indicates indispensableness. Our Rabbis taught:5 For so am I commanded,6 As I commanded,7 As the Lord commanded.8 [Of these passages], ‘For so am I commanded’ that they eat9 it whilst in mourning; ‘As I commanded’ [this] he said to them at the time10 of the occurrence;11 ‘As the Lord commanded’, and not on my own authority. R. Jose b. Hanina said: Breeches are not mentioned in the section.12 But when it says, And this is the thing that thou shalt do unto them to hallow them, to minister,13 it includes the breeches and the tenth part of an ephah.14 It may rightly be said that breeches are included in the general term ‘garments’,15 but whence do we know about the tenth of an ephah? — [This we know] by inferring [the meaning of the word] zeh [used here]16 from zeh [in the verse], Zeh [this] is the offering of Aaron and his sons which they shall offer unto the Lord . . . the tenth part of an ephah. 17 R. Johanan in the name of R. Simeon b. Yohai said: Whence do we know that also the reading of the portion18 was indispensable? To teach us that it is said, This is the dabar [thing] which the Lord has commanded to be done,19 i.e., the speaking20 thereof is indispensable. — In what order did he put the garments on them? — What is past, is past!21 Rather, [the question is] in what order will he put the garments on them in the future?22 — In the future, too,23 when Aaron and his sons will come, Moses will come with them. But [the question is] how did he put the clothes on them [if we are] to understand the scriptural account?24 -The sons of R. Hiyya and R. Johanan held different opinions about it. One said: Aaron was first clothed and afterwards his sons; whilst the other said: Aaron and his sons were clothed simultaneously. Said Abaye: With regard to the tunic and the mitre none disputes the fact that Aaron came first and his sons afterwards,25 for both in the [text containing] the command and [the account of the] actual performance Aaron is mentioned first. What they are disputing is [the order of] the girdle.26 He who says Aaron [came first] and then his sons [is of this opinion] because it is written, And he girded him with the girdle,27 and only after this is it written, And he girded them with a girdle,28 whereas he who holds that the girding took place without any interruption, [is of this opinion] because It is written, And thou shalt gird them with girdles, Aaron and his sons.29 According to the opinion that Aaron and his sons were girded at the same time, does not Scripture first say, ‘And he girded him with a girdle’ and then only later is it written, ‘And he girded them with a girdle’?30 — ephod and the ephod, the breastplate, the mitre on his head, the holy crown on the mitre. These are not mentioned in the ceremony described in Lev. VIII. my mourning. The answer is, ‘So am I commanded’, i.e., a special decision from God. commanded you’ in regard to the meal-offering. Scripture, but merely as an attempt to find a scriptural support for an opinion expressed by one of the authorities in the Mishnah’. Mielziner, Intro. 148. suggestion is made that dabar, the word, the reading of the word is commanded. Support may be found in the fact that the preceding verse speaks of The congregation assembled at the door of the tent of meeting, such ‘assembly’ for the purpose of hearing scriptural reading being expressly enjoined in Deut. XXXI, 28 and esp. at the Sukkoth festival in the year of release. Lev. VIII respectively. In Ex. XXIX, 9: And thou shalt gird them with a girdle, Aaron and his sons intimates that this girding of father and sons took place in close succession to one another. I.e., he girded Aaron only after he had first clothed the sons with the other garments apart from the girdle, so that the girding of Aaron and his sons were, so to speak, at the same time (v. infra); whereas in Lev. VIII, 7: And girded him with the girdle and clothed him with the robe . . . and placed the breastplate upon him and set the mitre upon his head to be followed by ibid. v. 13: And Moses brought Aaron's sons and clothed them with tunics and girded them with girdles shows the girding of Aaron took place before the clothing of the sons had even begun. would also include the breeches, as these were always to come first, v. infra 23b.]