Yoma

and after that the he-goat which is to be offered outside, as it is said: One he-goat for a sin-offering, beside the sin-offering of atonement;1 and after that his own ram and the ram of the people, after that the sacrificial portions of the sin-offering, and after that the Daily whole-offering of the afternoon. What is the reason for R. Eliezer's view? — He [the high priest] performs [the service] in accord with the order written [in Scripture's text]: first he performs what Leviticus enjoins and then he performs what Numbers prescribes.2 And R. Akiba? — It is in accord with the reason he himself states: Beside the burnt-offering of the morning, which is for a continual burnt-offering which shews that the additional sacrifices were offered up together with the Daily whole-offering of the morning. What does R. Eliezer do with the passage: Beside the sin-offering of atonement’?3 He uses it [for the teaching]: Both4 atone for similar kinds of sins.5 R. Judah said in his [R. Akiba's] name: One6 is offered up together with the Daily whole-offering of the morning, and six6 with the Daily whole-offering of the afternoon. R. Eleazar son of R. Simeon said in his name: Six were offered up with the Daily whole-offering of the morning and one together with the Daily whole-offering of the evening. What is [the reason] of the Rabbis? — There are two verses written: It is written: ‘Beside the burnt-offering of the morning’7 and it is written: ‘And he come forth and offer his burntoffering’.8 He therefore prepares one part with the one, and the other with the other. Wherein are they disputing? — R. Judah holds: He offered one first, as it is written: ‘Beside the burnt-offering of the morning’, and then he performed the service of the day, because of a [possible] weakness of the high priest. R. Simeon b. Eleazar holds: Since he once started, he performs the service of the six, lest he be negligent [and will not offer them after the service of the day]. But as to the service due that day, he is zealous.9 All, at any rate, agree that it was but one ram;10 according to whose view is that? — In accord with Rabbi. For it was taught: Rabbi says:11 [The] ‘one ram’12 spoken of here is the same ram which is mentioned in the Book of Numbers.13 R. Eleazar son of R. Simeon says: Two rams are involved, one mentioned here, the other in the Book of Numbers. What is the ground of Rabbi's view? Because Scripture says: ‘One’. — And R. Eleazar son of R. Simeon: ‘One’ here means, the [unique] outstanding one of his flock. And Rabbi? — He infers that from, and all your choice vows.14 And R. Eleazar son of R. Simeon? — One refers to obligatory offerings, the other to voluntary ones and [a statement concerning both] is necessary.15 HE WOULD SANCTIFY HIS HANDS AND FEET. Our Rabbis taught: And Aaron shall come in to the tent of meeting.16 For what purpose does he enter? To fetch ladle and fire-pan sprinkled within]. of atonement. offering of the evening is not clear. V. Strashun Glosses]. offerings from the obligatory ones, or vice versa, because to one view the former is preferable, more pleasing because spontaneous, whereas to the other the performance of one's duty takes preference. Hence two texts are necessary to include both kinds of offerings.