Yoma

for the whole portion here follows the order with the exception of this verse.1 Why? — R. Hisda said: We have it on tradition2 that the high priest underwent five immersions and ten sanctifications on that day. And if you were to say that they are recorded in their normal order, you would find but three immersions and six Sanctifications.3 To this R. Zera demurred: But perhaps4 he interrupted [the service of the day] with the he-goat that was to be offered up outside? — Abaye replied: Scripture said, ‘He come forth and offer his burnt-offering’5 i.e., on his first coming forth he is to offer his burnt-offering, and that of the people.5 Raba said: Scripture said, And shall put off the linen garments [etc.].6 . Now it was necessary [to add] ‘which he put on’, for can a man put off except what he had put on before? What then is the purpose of stating ‘which he put on’? I.e., which he had put on before.7 — To this Rabba son of R. Shila demurred: But perhaps he interrupted with the he-goat to be offered up outside? — Surely it is written: ‘He come forth and offer, etc.’ — But is the rest of the section written in accord with the actual order? Surely the verses say: And the fat of the sin-offering shall he make smoke on the altar,8 and then: And the bullock of the sin-offering and the goat of the sin-offering,9 whereas we learned: HE WHO SEES THE HIGH PRIEST WHEN HE READS DOES NOT SEE THE BULLOCK AND THE HE-GOAT THAT ARE BURNT,10 whereas the sacrificial portions of the sin-offering were smoked up afterwards?11 — Read: From this passage on.12 But what makes you find fault13 with the verses, why don't you find fault with the Mishnah rather? — Said Abaye: Scripture states: And he that letteth go... and he that burneth,14 i.e., just as the letting go takes place before, so does the burning.15 — On the contrary! [Say:] Just as the burning takes place now,16 so does the letting go take place now!17 — ‘And he that letteth go’ implies [to that which was referred to] before.18 Raba said, Scripture says: [But the goat . . . for Azazel] shall be set alive.19 How long must it needs be set alive? Until the time of Atonement — Now when is the time of Atonement? At the time when the blood is sprinkled, not beyond it.20 When he who was to take [the he-goat] away came back and met the high priest in the street, he would say to him: Sir high priest, we have fulfilled your request. If he met him in his house, he would say to him: We have fulfilled the request of Him Who grants life to all who live. Rabbah said: When Rabbis in Pumbeditha would take leave of each other, they would say: May He Who grants life to all who live, grant you a long, happy, and right life! — I shall walk before the Lord in the lands of the living.21 Rab Judah said: That means the place of markets [public thoroughfare].22 For length of days, and years of life, and peace, will they add to you.23 But are there years, which are years of life, and years, which are not years of life? — R. Eleazar said: These are such years of man as have changed from evil to good.24 Unto you, O men, I call.25 R. Berekiah said: They are the disciples of the wise, who resemble women, and do mighty deeds like man.26 R. Berekiah also said: If a man wishes to offer a libation upon the altar, let him fill the throat of the disciples of the wise with wine, as it is said: ‘Unto you, O men, [ishim]27 I call’. Furthermore did R. Berekiah say: If a man sees that Torah ceases from his seed, let him marry the daughter of a disciple of the wise, as it is said: Though the root thereof wax old in the earth, and the stock thereof die in the ground the exception of v. 23 which, followed by the statement, And he shall bathe . . . and come forth, and offer his burnt-offering and the burnt-offering of his people (v. 24), would cause one to infer that the high priest had first entered to fetch the ladle and the fire-pan, and afterwards had offered up his burnt-offering and that of his people; whereas actually he fetched ladle and fire-pan after having offered up these burnt-offerings. V. Supra 32b notes. garments necessitated two sanctifications and one immersion. burnt-offerings did not interrupt the service of the Day of Atonement by taking place before the fetching of ladle and fire-pan, then only three changes of garments would be involved, viz., the offering of the continual sacrifice of the morning, performed in the golden garments, the service of the day including the fetching of ladle and fire-pan, in white garments, and the offering up of the two burnt-offerings and the rest of the service, in golden garments again, thus three changes involving but three immersions and six sanctifications. The Biblical account would thus contradict, or render impossible, the tradition as preserved in the Mishnah. To harmonize the two the interpretation is offered that in reality the offering of the burnt-offerings came between the service of the day and the fetching of censer and fire-pan, implying two more changes of garments; for the high priest would offer the two burnt-offerings in white garments, into which and from which he would change from and into the golden garments, so that the five traditional changes and immersions as well as the ten sanctifications traditionally reported are thus established: the continual offering of the morning, due in the golden garments, the service of the day in white ones, the offering up of the two burnt-offerings in the golden garments, the fetching of censer and fire-pan In the white ones, and finally, the additional sacrifices and the continual offering of the evening, in the golden ones. is not necessarily the last suggestion that must be adopted. The he-goat to be offered up outside, prescribed in Num. XXIX, 11 (‘the sin-offering of the atonement’) too, required two immersions and four sanctifications, hence the number of sanctifications and immersions could be harmonized on this assumption too. The interruption of the service of the day with the he-goat of which no mention is made in the service of the day prescribed in Leviticus, would involve no rearrangement of the Biblical text, such as the first suggestion implied. Holies. Whereas, if he were to have fetched the ladle and the coal-pan first, he would have offered them after his second coming forth from the Holy of Holies. Baraitha, which would emend the Scriptural account by having the order of the service interrupted as above. the service of the day and the fetching of the censer and coal-pan, whence it follows that this verse refers to the second stripping off of garments, and comes after the offering up of the two rams by the high priest. garments, in which as the Mishnah states he reads. supra 70a). This clearly contradicts the order of Biblical verses. account the actual order. time the high priest read the portion from the Torah, but after the portions of the sin-offering had been smoked, as the Scriptural verses have it. a certain analogy. In both passages follows the statement: And the fat of the sin-offering shall he make smoke on the altar. (Ibid. v. 25.) Now the sending away of the he-goat for Azazel preceded that, as v. 21 reads: And he shall send him away by the hand of an appointed man into the wilderness. Of necessity ‘He that letteth go’ refers to previous passages, as to say: With reference to the letting go of which you were commanded before, i.e., before the smoking of the sacrificial portions of the sin-offering (he that letteth go defiles the garments). The above-mentioned analogy justifies the inference that ‘he that burneth’ similarly refers to the burning done before. place after the sacrificial pieces of the sin-offering have been smoked, thus is the reference to him that letteth go, for now. The statement in v. 21 ‘And he shall send it away’ then means, now that the time for this has arrived. smoked. That disposes of the last question. experienced, lived at all. here, because the word ‘ish’ (Sir high priest) recalls a homiletical interpretation of the same word elsewhere.