Yoma

garments for ministering in the holy place.1 But for the priestly garments, there would not have remained of the haters2 of Israel one to remain or to escape.3 R. Samuel b. Nahmani said: In the school of R. Simeon it was taught: [They were] webs which they cut off the looms in the shape required, leaving a small portion of the unwoven thread.4 What was that? — Resh Lakish said: It was needle-work.5 An objection was raised:6 ‘All priestly garments must not be made by needle-work, but by weaving’, as it is said: woven work!7 — Abaye said: This applies only to their sleeves, as it was taught: The sleeves of the priestly garments were woven apparently and then attached to the garment.8 They reached up to the wrist. Rehaba said in the name of Rab Judah: Three arks did Bezalel make: the middle one of wood, nine [handbreadths] high; the inner one of gold, eight high, the outer one of gold,9 a little more than ten high. But it was taught: A little more than eleven [high]?- That is no contradiction: the one opinion agrees with the view that the thickness thereof10 was one handbreadth, the other was in accord with the view that the thickness thereof was not one handbreadth.11 And what purpose served the ‘little more’?12 — It is the space of the crown.13 R. Johanan said: There were three crowns: that of the altar, that of the ark, and that of the table. The one of the altar Aaron deserved and he received it. The one of the ark, David deserved and received. The one of the ark is still lying and whosoever wants to take it, may come and take it.14 Perhaps you might think it is of little account, therefore the text reads: By me kings reign. 15 R. Johanan pointed out a contradiction. It is written: Zar [alien] and we read it: zir? i.e.,[crown] — If he deserves it, it becomes a wreath unto him; if not it remains alien to him.16 R. Johanan pointed out another contradiction. It is written: Make thee an ark of wood,17 and it is also written: And they shall make an ark of acacia wood?18 Hence one learns that the inhabitants of his city are obliged to do the work of the scholar for him. Within and without shalt thou overlay it.19 Raba said: Any scholar whose inside is not like his outside, is no scholar.20 Abaye, or, as some say, Rabbah b. ‘Ulla said: He is called abominable, as it is said: How much less one that is abominable and impure, man who drinketh iniquity like water.21 R. Samuel b. Nahmani, in the name of R. Jonathan: What is the meaning of the scriptural statement: Wherefore is there a price in the hand of a fool, to buy wisdom, seeing he hath no understanding,22 i.e., woe unto the enemies of the scholars,23 who occupy themselves with the Torah, but have no fear of heaven! R. Jannai proclaimed: Woe unto him who has no court, but makes a gateway for his court!24 Raba said to the Sages: I beseech you, do not inherit a double Gehinnom! 25 R. Joshua b. Levi said: What is the meaning of the Scriptural verse: And this is the law which Moses set [before the children of Israel]?26 — If he is meritorious it becomes for him a medicine of life, if not, a deadly poison. That is what Raba [meant when he] said: If he uses it the right way it is a medicine of life unto him; he who does not use it the right way, it is a deadly poison. R. Samuel b. Nahmani said: R. Jonathan pointed out the following contradiction: it is written: The precepts of the Lord are right, rejoicing the heart,27 but it is also written: The word of the Lord is tried?28 If he is meritorious, it rejoices him; if not, it tries him.29 Resh Lakish said: From the body of the same passage this can be derived: If he is meritorious, it tests him unto life; if not, it tests him unto death.30 The fear of the Lord is pure, enduring forever.31 R. Hanina said: This refers to one who studies the Torah in purity. What does that mean? — He marries a woman and afterwards studies the Torah.32 The testimony of the Lord is sure, making wise the simple.33 R. Hiyya b. Abba said: It [the Torah] may be entrusted to testify as to those who study it. ‘The work of the skillful workman34 . . . the work of the skillful embroiderer.35 R. Eleazar said: Those embroidered over what they had traced. It was taught in the name of R. Nehemiah: The embroiderer's is needle-work, therefore it has only one [visible] figure. The designer's is weaving work, therefore it has two different figures.36 IN THESE WERE THE URIM AND THUMMIM INQUIRED OF. When R. Dimi came [from Palestine] he said: In the garments wherein the high priest officiates, the [priest] Anointed for Battle officiates, as it is said: And the holy garments of Aaron shall be for his sons after him,37 i.e., for him who comes after him in greatness [of office]. R. Adda b. Ahabah, some say Kadi, raised an objection: One might have assumed that the son of the Anointed for Battle succeeds him in service, even as the son of the high priest succeeds him in service, brought atonement for Israel, thereby preventing their extinction. unwoven remnant? And the answer is that it is cut off, woven separately and then sewn on to the main garment]. consequently if the thickness of the outer one was less than one handbreadth, a height of ten handbreadths and a little more would suffice: nine handbreadths corresponding to the height of the middle ark (when measured from without) and a fraction of a handbreadth to allow for the thickness of the outer ark at the bottom, while one extra handbreadth was necessary for the mercy seat which was inserted between the two side boards of the outer ark to rest upon the thickness of the sides of the two smaller arks. If, however, the thickness of the outer ark was one handbreadth, its height, measured from outside would then have to be at least ten handbreadths whilst for the purpose of the mercy seat an extra handbreadth would be necessary, making a total of eleven. As to the need of the ‘little more’ this will be explained soon. V. Rashi]. (cf. n. 1), a kind of rim (crown)]. kingdom; but there is no hereditary crown of learning, it must be acquired by each individual. The aspirants. however, are not many, hence it is still lying unclaimed. the illustrative suggestion. Hence this interpretation. goal) is wasteful, sinful. the margin of joy to a minimum. The reward is to come in after-life. Such reward depends upon reaching the goal of study; fear of heaven. One who now engages in Torah-study without possessing fear of heaven, suffers in this world, wherein he denies himself pleasure for the sake of his study, as well as in the other world, where because he had no fear of heaven, reward will be denied, punishment inflicted.