Yoma

He does not treat of the incense.1 ‘Ulla said: If he slew the he-goat before sprinkling the blood of the bullock, he has done nothing. We learned: IF HE SPRINKLED THE BLOOD OF THE HE-GOAT BEFORE THE BLOOD OF THE BULLOCK, HE MUST START OVER AGAIN, SPRINKLING THE BLOOD OF THE HE-GOAT AFTER THE BLOOD OF THE BULLOCK. Now, if this view were right, [it] should read: ‘He shall start over again’ and slaughter?2 — ‘Ulla explained this to refer to the sprinklings in the Sanctuary;3 and thus also R. Afes explained it to refer to the sprinklings in the Sanctuary. LIKEWISE IN MATTERS OF THE SANCTUARY AND THE GOLDEN ALTAR: Our Rabbis taught: And he shall make atonement for the most holy place,4 i.e., the Holy of Holies [for] The tent of meeting, i.e., the Sanctuary;5 [for] the altar6 in the literal sense. ‘He shall make atonement’ — this [refers to] the courts; ‘the priests’ in the literal sense; ‘the people’, i.e., Israel; ‘He shall make atonement’, this refers to the Levites. Then they are all declared alike in respect of one atonement, for all other sins they7 obtain atonement through the he-goat-that-is-to-be-sent-away,8 this is the view of R. Judah. R. Simeon said: Just as the blood of the he-goat [the rites of which are] performed within obtains atonement for Israel in all matters of impurity touching the Sanctuary and its holy things,9 thus also does the blood of the bullock obtain atonement for the priests in all matters of impurity touching the Sanctuary and its holy things; and just as the confession over the he-goat-to-be-sent-away obtains atonement for Israel with regard to all other transgressions, so does the confession over the bullock obtain atonement for the priest for all other transgressions. 10 Our Rabbis taught: ‘And when he hath made an end of atoning for the holy place’, this refers to the Holy of Holies; ‘The tent of meeting’, i.e., the Sanctuary; the altar, in its literal sense — this teaches that for all of these special [independent] atonements must be obtained. Hence they said: If he sprinkled some of the sprinklings made within, and the blood was poured away, he shall bring other blood and start again from the beginning with the sprinklings within. R. Eleazar and R. Simeon say: He shall start but from the place where he stopped. If he has completed the sprinkling due within and the blood was poured away, then he shall bring other blood and he shall start from the beginning with the sprinklings in the Sanctuary. If he had sprinkled some of the sprinklings due in the Sanctuary and the blood was poured away, he shall bring other blood and start again from the beginning with the sprinklings due in the Sanctuary. R. Eleazar and R. Simeon say: He need start but from the place where he had stopped. If he had completed the sprinklings due in the Sanctuary and the blood was poured away, he shall bring other blood and start again from the beginning with the sprinkling due on the altar. If he had made some of the sprinklings due on the altar and the blood was poured away, he shall bring other blood and he shall start again from the beginning with the sprinklings due on the altar. R. Eliezer and R. Simeon said: He shall not start except from the place where he had stopped. If he had completed the sprinklings due on the altar and the blood was poured all agree that this is no handicap. Said R. Johanan: Both11 infer it from one scriptural passage: With the blood of the sin-offering of atonement . . . once a year.12 R. Meir holds: I have spoken to thee of one sin-offering [whereby to obtain one atonement], not of two sin-offerings; R. Eleazar and R. Simeon holding, I have spoken of one sprinkling, not of two sprinklings.13 It was taught: Rabbi said: R. Jacob taught me a difference with regard to the logs.14 But is there no [dispute]? Surely it has been taught: If he made some of the sprinklings within [the Sanctuary],15 and the blood was poured away, he must bring another log [of oil] and start again from the beginning with the sprinklings due within. R. Eleazar and R. Simeon hold: He starts again from the place he had stopped at. If he had completed the sprinklings due within [the Sanctuary] and the log was spilt, he shall bring another log and start again from the beginning with the application on the thumbs16 and toes.16 If he had made some of the applications on the thumbs and toes and the log was spilt, he shall bring another log and start over again from the beginning with the applications on the thumbs and toes. R. Eleazar and R. Simeon hold: He shall start where he had stopped before. If he had completed the applications due on the thumbs and toes and the log was spilt, then all agree that the applications on the head are not a handicap.17 Say rather: R. Jacob taught me also [the difference of opinion] concerning the log.18 The Master had said: The applications on the head are no handicap. Why that? Shall I say because Scripture says: And what remaineth over of the oil,19 but then [when it says]: But that which is left of the meal-offering etc.,20 would you say that there, too, it constitutes no handicap?21 — It is different there because it is written: ‘And the rest’ 22 and what remaineth over etc’23 slaughtered before the sprinkling of the blood of the bullock.] have entered there unwittingly in a state of impurity. V. Shebu. 7b. prostration. both priests and commoners. But for the sin implied in any impurity in the Temple, it is the bullock which obtains forgiveness for the priests, and the he-goat which brings it to Israel. the sprinklings of the Day of Atonement, there was no dispute concerning the question here where one must start again after a service had been performed out of order. regard to the log’. In its original interpretation it implied: There was no difference of opinion among the Rabbis touching the log. But, since that report was now refuted, the meaning must have been: R. Jacob taught me that there was no difference between the log and the other case; in both the Rabbis are of divergent opinion. remainder’ and therefore constitutes no handicap.