Yoma

but it is necessary [to make special mention of sleep] on account of the last clause:1 they may take them off, fold them, and put them under the head. ‘They may take them off, fold them, and put them under the head’! You may infer, then, hence that priestly garments may be enjoyed for private use? — R. Papa said: Do not say, ‘Under their heads’, but rather say, ‘Next to their heads’. R. Mesharsheya said: You may infer, thence, that one may keep the tefillin next to oneself whilst asleep. It is also logical that [the meaning here is] next to their heads’. For if the thought should arise in you that [it means] ‘under their heads’, surely you ought to derive [the prohibition of that] on account of the mixed texture [of wool and linen], for among [the garments which consisted of a mixed texture] is also the girdle, so that even if the private enjoyment [of priestly garments] is permitted, surely here he is deriving benefit from a mixed texture! — That will be right according to the view that the girdle of the high priest [on the Day of Atonement] is identical with the girdle of the common priest during the rest of the year; but what can be said according to the view that the girdle of the high priest is not identical with that of the commoner?2 — And if you were to say mixed textures are forbidden only for wearing and putting on, but not for lying on, surely was it not taught: Neither shall there come upon thee,3 i.e., but you may spread it under you; but the Sages declare that this too is forbidden, because a fringe [of the mattress etc.] might wind itself round the flesh. And if you were to say: Something was placed in between, but did not R. Simeon b. Pazzi in the name of R. Joshua b. Levi say on the authority of Rabbi, in the name of the Holy Community of Jerusalem: Even if there were ten mattress covers, one on top of the other, with mixed textures under them, it would still be forbidden to sleep on them. Rather, therefore, must you say [the meaning is]: ‘Next to their heads’. This is conclusive. R. Ashi said: In reality, read: ‘Under their heads’. [And as to the question]2 But he would enjoy mixed textures? [the answer is], Priestly garments are stiff, for even so did R. Huna, son of R. Joshua say: The shrunk felt-cloth of Naresh4 is permitted.5 Come and hear: As to priestly garments, it is forbidden to go out in them in the province,6 but in the Sanctuary whether during or outside the time of the service, it is permitted to wear them, because priestly garments are permitted for private use. This is conclusive. But in the province [it is] not [permitted]? Surely it was taught:The twenty-fifth of Tebeth is the day of Mount Gerizim,7 on which no mourning is permitted. It is the day on which the Cutheans demanded the House of our God from Alexander the Macedonian so as to destroy it, and he had given them the permission, whereupon some people came and informed Simeon the Just.8 What did the latter do? He put on his priestly garments, robed himself in priestly garments, some of the noblemen of Israel went with him carrying fiery torches in their hands, they walked all the night, some walking on one side and others on the other side, until the dawn rose. When the dawn rose he [Alexander] said to them: Who are these [the Samaritans]? They answered: The Jews who rebelled against you. As he reached Antipatris,9 the sun having shone forth, they met. When he saw Simeon the Just, he descended from his carriage and bowed down before him. They said to him: A great king like yourself should bow down before this Jew? He answered: His image it is which wins for me in all my battles. He said to them: What have you come for? They said: Is it possible that star-worshippers should mislead you to destroy the House wherein prayers are said for you and your kingdom that it be never destroyed! He said to them: Who are these? They said to him: These are Cutheans who stand before you. He said: They are delivered into your hand. At once they perforated their heels, tied them to the tails of their horses and dragged them over thorns and thistles, until they came to Mount Gerizim, which they ploughed and planted with vetch, even as they had planned to do with the House of God. And that day they made a festive day.10 If you like say: They were fit to be priestly garments, or, if you like, say: It is time to work for the Lord: they have made void Thy law.11 THE SYNAGOGUE ATTENDANT WOULD TAKE A SCROLL OF THE LAW. One may infer from here that one may shew honour to the disciple in the presence of his master?12 — Abaye said: It is all done for the sake of the high priest.13 AND THE HIGH PRIEST STANDS. From this you can infer that he was sitting before, but surely we have learnt:14 were taken off the body. view, the commoner did wear a different kind of belt, made up of mixed texture, v. supra 6a notes, hence the difficulty. however, applies only to such material as may be worn as garments and warm the body. Antipater. According to Josephus it was destroyed by Hyrcanus in the year 128 B.C.E. For the literature on the subject v. Lichtenstein, H., HUCA, vol. VIII-IX, p. 288]. 119b; Sotah 40b) as to whether it is legitimate to shew honour to a subordinate in the presence of his superior, (disciple in presence of master). The solution, inferred from here, would be the affirmative. position is. The problem is still unsolved as to a situation in which the honour would be intended exclusively for the benefit of the disciple or subordinate.