Yoma 3a — the Talmud in English

Rather,

these words apply

to its being called a festival in its own right,

with regard to ![](pamud.bmp "

precise location of the column")

the acronym פז"ר קש"ב,

which is an acronym for six matters in which the eighth day of Assembly differs from the festival of Sukkot:

P —

a lottery in its own right, for they would draw lots to determine which kohanim would serve on this day, since it did not belong to the division serving during the festival of Sukkot.

Z —

the blessing of the season, “Who has given us life,” in its own right.

R —

a festival pilgrimage in its own right, in that the name of the festival of Sukkot does not apply to it, and it is mentioned separately in the prayer and in the blessing of the food.

K —

a sacrifice in its own right.

Sh —

the song of the Levites in its own right.

B —

a special blessing for the king, which they were accustomed to recite only on the eighth day of Assembly.

But with regard to the making up

of the festival peace-offering, which one is obligated to bring on the festival pilgrimage, the festival of the eighth day of Assembly — the day

of making up the

first festival day of the festival of Sukkot —

is the first.

For we learned: One who did not celebrate,

who did not bring his festival peace-offering

on the first festival day of the festival

of Sukkot —

celebrates and continues throughout all

seven days of

the entire festival pilgrimage.

And

he may also complete his obligation on

the last festival day of the festival.

And it is demonstrated that the eighth day of Assembly is subordinate to the festival of Sukkot; therefore it is impossible that specifically it, which is subordinate to Sukkot, should require separation beforehand when the festival itself does not require separation.

And we challenge this:

But perhaps

the festival of Weeks, which is called

“Assembly,”

for separation of seven is for one day,

should be included within “to atone,” which is stated in the passage concerning the days of the inauguration!?

Rabbi Abba said: They derive

Yom Kippur, whose additional offerings are

one bull and one ram,

from

the days of the inauguration, whose offering was

one bull and one ram.

To exclude

the festival of Weeks, called

“Assembly,” whose

offerings

are two rams.

And we challenge this:

This works out

to explain that Yom Kippur is derived from the inauguration and not the festival of Weeks, because Yom Kippur is equal to the days of the inauguration in its offerings, in that one ram is brought,

according to the one who says that Yom Kippur

is one ram

alone

that

it brings.

But, according to the one who says

that the offerings of Yom Kippur

are two rams —

what is there to say?

The offerings of Yom Kippur are written in the Torah in the passage of Emor in the Book of Leviticus, and in the passage of Pinhas in the Book of Numbers.

In the passage of Emor, the special offerings of the order of the Yom Kippur service are written, and one ram is mentioned among them, taken from the Children of Israel [together with the two goats special to the service of the day].

And in the passage of Pinhas as well, one ram is mentioned, as an additional offering.

The tannaim disputed: Is the ram taken from the Children of Israel together with the two goats in the passage of Emor the same ram as the additional offering in the passage of Pinhas, or are they two separate offerings?

[There was another ram on Yom Kippur, which was the ram of the High Priest, and the Gemara will discuss it afterward.]

The two rams of the festival of Weeks come for the obligation of the day together with the two loaves, and are not part of the additional offerings [among which there was another ram].

The ram brought during the days of the inauguration is also considered “the obligation of the day” and is not an additional offering.

For it was taught in a beraita: Rabbi says: One ram

alone was stated.

It

is the ram

stated here

in the passage of Emor;

it

is that same ram

stated in the Book of the Numbering

[the Book of Numbers, in the passage of Pinhas].

Rabbi Elazar son of Rabbi Shimon says: They are two rams.

One is the one stated here

in the passage of Emor,

and one is the one stated in the Book of the Numbering.

And if so, according to Rabbi Elazar son of Rabbi Shimon, who says that on Yom Kippur they bring two rams, and it follows that its offerings are not equal to the offerings of the days of the inauguration, the difficulty arises: Why should we not derive that separation is required before the festival of Weeks, and in what way is Yom Kippur preferable to it!?

And we answer:

Even if you say

as

Rabbi Elazar son of Rabbi Shimon,

there is likewise a distinction to be made and to say:

There,

on Yom Kippur,

one

ram

for the obligation of the day

comes for the special obligation,

and one

ram comes

for the additional offerings,

the regular ones, like all the additional offerings of the festivals; therefore, in its offering it resembles the days of the inauguration, in which as well only one ram was brought for the obligation of the day.

To exclude Assembly, for both of them,

the two rams brought on it,

are the obligation of the day.

And it may still be refuted:

But perhaps

one should separate before

Rosh HaShana, for separation of seven is for one day!?

Rabbi Abbahu said:

Yom Kippur should be preferred as the subject of the derivation for separation over separation before Rosh HaShana, because

they derive

Yom Kippur, on which the offerings are

his bull and his ram,

belonging to the priest, who brings them from his own money,

from

the inauguration, on which the offerings are

his bull and his ram,

from the priest’s own money.

To exclude Assembly and Rosh HaShana, whose

offerings are from the money of the

public.

And the Gemara raises an objection:

This works out according to the one who says

that the verse stated in the passage of the inauguration [Leviticus 9:2], “And he said to Aaron:

Take for yourself

a bull calf as a sin-offering and a ram as a burnt-offering” — its meaning is that Moses commanded Aaron: Take for yourself the ram,

“from your own,”

from your money.