Yoma 70a — the Talmud in English

provided that he does not skip

backward—from

the

reading

of the end of the book to the

reading

of its beginning.

We learned in the Mishna:

and he rolls up the Torah scroll,

and he says: “More than what I read before you is written here.” And he continues to read the passage “And on the tenth of the seventh month” by heart.

And the Gemara explains:

and why all this—

must the High Priest inform [the people] that this passage, which he reads by heart, is also written in the Torah scroll?

So as not to cast aspersion upon the scroll of

the

Torah

that is missing a passage.

We further learned in the Mishna:

and “And on the tenth

of the seventh month”

of the Book of Numbers—

he reads by heart.

And we raise an objection concerning it:

why

does he not read from within the scroll?

Let us roll up

the scroll,

and let him read

from it.

Rav Huna, son of Rav Yehoshua, said that Rav Sheshet said: Because one does not roll up a Torah scroll in public, out of respect for the public

that waits for the rolling.

And we refute this:

and let us bring

a Torah scroll

another, and let him read

from it.

Rav Huna bar Yehuda said:

one does not bring another scroll,

because of the discredit of the first.

So that they should not mistakenly think that they brought another scroll because they discovered a defect in the first.

And Reish Lakish said:

the reason that one does not bring another scroll is

because of an unnecessary blessing.

For he would have to recite an additional blessing over the reading from another scroll, and it is unnecessary, since he can read the final passage by heart.

And we wonder:

But are we concerned about discredit?

But Rabbi Yitzhak Nappa said: When the New Moon of Tevet occurs on Shabbat, they bring three

scrolls

of the Torah.

And they read

a passage

one concerning the matter of the day,

which is the weekly portion,

and one of the New Moon, and one of Hanukkah!

And they are not concerned about the discredit of the first scroll!

And we answer: In a place where they read

three men

from three scrolls,

as on the Shabbat of the New Moon of Tevet—

there is no discredit,

since each one of them reads from a separate scroll.

But on the Day of Atonement, when the High Priest reads, who is

one man with two scrolls—

there is discredit

if he changes his scroll.

We learned in the Mishna:

And he recites eight blessings over it.

The Sages taught:

The blessing

“Concerning the Torah”

it is

in the manner in which they recite blessings in the synagogue

during the reading of the Torah, after the reading: “Who gave us a Torah of truth”.

And the blessings

“Concerning the service, and concerning thanksgiving, and concerning forgiveness of sin”

he would recite

according to their ordinance.

In the wording in which we say them in prayer.

And concerning the Temple

he would recite a special blessing,

separately.

And concerning the priests separately.

And concerning Israel separately.

And concerning the rest of the prayer—

as will be explained.

The Sages taught: “And the rest of the prayer

mentioned in the Mishna is as follows:

In that blessing he says

song.

And he also says in it

supplication,

and he says in it

“a request before You concerning Your people Israel, who need to be saved” [according to Rashi, Sotah 41a].

[according to Rashi, Sota 41a].

And he concludes

this blessing

with “Who hears prayer”.

And afterward each and every one

of those standing there, who

would bring a Torah scroll from his house

to the Temple courtyard on the eve of the Day of Atonement,

and would read from it, in order to display its appearance

the beauty of his Torah scroll

to the public.

We learned in the Mishna:

One who sees the High Priest

while he is reading does not see the burning of the bull and the goat—

not because he is not permitted

to see them simultaneously, but because it is impossible to see them simultaneously, and they are performed at the same time.

And we raise an objection concerning it:

It is obvious

that there is no prohibition at all against seeing them simultaneously!?

And we answer:

Lest you say—

in accordance with Reish Lakish, for Reish Lakish said: One does not pass over mitzvot.

For if one mitzva presents itself to a person, he must not refrain from performing it in order to pass over to perform another mitzva; rather, he should perform the mitzva that presented itself to him first.

And there would be room to say that the same is true here: if it happened that he was present and could see one of the two, the reading of the Torah or the burning of the bull and the goat, he would be obligated to remain present at the first place and not pass over to the second place, since one does not pass over mitzvot.

And the Gemara explains:

And what mitzva

is there in this presence? For there is honor of God in it, as the verse says [Proverbs 14]:

“With the multitude of the people is the glory of the King”.

It teaches us

the tanna in our Mishna that there is no prohibition here of passing from one mitzva to another, since this prohibition applies only to one who is actually engaged in a mitzva, and not to presence at the viewing of a mitzva, which adds only “a multitude of the people”.

Mishna:

This Mishna comes to explain the service involving the other offerings of the day, which are not unique to the Day of Atonement. And since we learned in the preceding Mishna that the High Priest can read the Torah upon leaving the Holy of Holies, while he remains in his linen garments, or while he changes them for his own private white tunic, the Mishna now explains the order of the continuation of his service upon leaving the Sanctuary:

If in linen garments,

which are the priestly garments that the High Priest wears on the Day of Atonement in order to serve in the Holy of Holies, he

reads

the Torah, then this is the order after the reading:

He sanctified his hands and feet

before removing the white garments.

He removed

the white garments.

He descended and immersed

in the ritual bath.

He ascended and dried himself.

And they brought him

now

golden garments.

And he put on

them.

And he sanctified his hands and feet

after putting them on.

But if he preferred to read the Torah in his private garment, then he sanctifies his hands and feet at the time of removing the white garments, before the reading of the Torah.

And he went out and performed his ram and the ram of the people.

And the seven unblemished year-old sheep,

for the additional offering of the day,

the words of Rabbi Eliezer.

Rabbi Akiva says:

The seven sheep of the additional offering of the day—

were offered with the morning daily offering, and the bull of the burnt offering and the goat performed outside—

with the afternoon daily offering [according to the version of the Gra].

[according to the version of the Vilna Gaon].

He sanctified his hands and feet and removed [the garments], and descended and immersed, and ascended and dried himself.

They brought him white garments, and he put them on, and sanctified his hands and feet.

He entered to remove the ladle and the coal-pan.

He sanctified his hands and feet, and removed [the garments] and descended and immersed, ascended and dried himself.

They brought him golden garments, and he put them on and sanctified his hands and feet, and entered to burn the afternoon incense and to prepare the lamps.

And he sanctified his hands and feet and removed

the golden garments.

They brought him his own garments, and he put them on.

And they accompanied him to his house.

And

And the

festival meal he would make

the High Priest after the Day of Atonement

for his friends, when he emerged in peace from the Sanctuary.

Gemara:

We learned in the Mishna: Rabbi Akiva says: the seven sheep “were offered with the morning daily offering,” while the bull of the burnt offering and the goat performed outside [were offered] with the afternoon daily offering.

They raised a dilemma before them: What is Rabbi Akiva saying

with regard to the offering of the bull of the burnt offering?

Did he say this: Only the seven sheep of the additional offering of the day

were offered with the morning daily offering.

while

And

the bull of the burnt offering and the goat performed outside—

were offered

with the afternoon daily offering.

Or perhaps this is what he is saying:

The seven sheep

were offered with the morning daily offering, and

likewise

the bull of the burnt offering

was also offered

with them,

together with them.

while

And only

the goat performed outside—

with the afternoon daily offering.

вместе с постоянным жертвоприношением, совершаемым между вечерними жертвоприношениями.

And furthermore

they raised a dilemma before them:

the bull of the burnt offering according to Rabbi Eliezer, which he left unmentioned

and did not explain when it is offered—

when does he perform it?

And furthermore

they were uncertain:

according both to Rabbi Eliezer and to Rabbi Akiva, the sacrificial portions of the sin offering—

when does he perform them?

Rava said: You do not find it arranged,

you will not find the order of the service arranged completely in the Mishnayot,

except

as follows:

Either according to

Either according to

Rabbi Eliezer—

for the tanna

who taught his position in a beraita

in the house of

in the בית-mדרש of

Shmuel.

Or according to

Or according to

Rabbi Akiva—

as

we learned in the

as we learned in the Tosefta.

For the tanna of the house of Shmuel taught:

Rabbi Eliezer says: He went out and performed his ram and the ram of the people, and the sacrificial portions of the sin offering.

But the bull of the burnt offering, the seven sheep, and the goat performed outside—

all of them are performed

with the afternoon daily offering.

Rabbi Akiva of the Tosefta—

what is it?

For it was taught in a beraita: Rabbi Akiva says: the bull of the burnt offering and the seven sheep—

were offered with the morning daily offering.

According to

what is stated,

a general principle concerning all the additional offerings of the festivals, from which the additional offerings of the Day of Atonement are to be learned:

[Numbers 28]

“Apart from the morning burnt offering, which is for the daily burnt offering,

perform these” [the additional offerings]. And this means that the performance of the additional offerings is to be adjacent immediately after the offering of the morning daily offering.

Except for the sin-offering goat performed outside, which is offered with the afternoon daily offering, for the reason that will be explained below.

And afterward

he continues with the

continues with the

service of the day, with the lottery of the goats and the service of the inner sin offerings.