Yoma 70a (ע.) — 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 says: “More than what I have read before you is written here.” And he continues reading the passage “And on the tenth day of the seventh month” by heart.

And the Gemara explains:

“And why all this?”

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

“So as not to cast aspersion on the Torah scroll

the

,”

as though this scroll were missing a passage.

We learned further in the Mishna:

“And ‘on the tenth

of the seventh month’”

from the Book of Numbers

he reads by heart.

And we raised a difficulty:

“Why?”

Why does he not read from the scroll itself?

Let us roll

the scroll

and read

from it.

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

which would have to wait while it was being rolled.

And we refuted this:

“Let us bring

another Torah scroll

and read

from it.”

Rav Huna bar Yehuda said:

One does not bring another scroll

because of the blemish it would imply regarding the first.

People might mistakenly think that another scroll was brought because a defect had been discovered in the first.

And Reish Lakish said:

The reason one does not bring another scroll is

because of an unnecessary blessing.

One would have to recite an additional blessing over the reading from the other scroll, although this is unnecessary, since he can read the final passage by heart.

And we wondered:

“Are we concerned about implying a blemish?”

But didn’t Rabbi Yitzḥak Nappaḥa say: When the first of the month of Tevet occurs on Shabbat, they bring three

Torah

scrolls. They read

a

passage

one concerning the matter of the day,

which is the weekly Torah portion,

one for the first of the month, and one for Hanukkah!”

And they are not concerned about implying a blemish regarding the first scroll!

And we answered: In a case where

three men read

from three scrolls,

as on the Shabbat of the first of the month of Tevet,

there is no implication of a blemish,

since each of them reads from a separate scroll.

But on Yom Kippur, when the High Priest reads, he is

one man reading from two scrolls—

there is an implication of a blemish

if he replaces his scroll.

We learned in the Mishna:

“And he recites eight blessings over it.”

The Sages taught:

The blessing

“For the Torah”

is

in the manner in which one recites it in the synagogue

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

And the blessings

“For the Temple service, for thanksgiving, and for forgiveness of iniquity”

he would recite

in their proper form,

using the wording in which we recite them in the prayer.

And for the Temple

he would recite a special blessing,

separately.

And for the priests, separately.

And for Israel, separately.

And for the rest of the prayer—

as will be explained.

The Sages taught: “And the rest of the prayer”

mentioned in the Mishna was as follows:

In that same blessing he would recite

song of praise.

He would also recite

supplication,

and he would say

“A request before You on behalf of Your people Israel, who need to be saved”

[according to Rashi, Sota 41a].

And he concluded

this blessing with

“Who hears prayer.”

And afterward, each and every one

of those standing there, who had

brought a Torah scroll from his home

to the Temple courtyard on the eve of Yom Kippur,

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

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

not because he is not permitted

to see them together, but because it is impossible to see both at once, although they are performed at the same time.

And we raised a difficulty:

“Is it obvious

that there is no prohibition against seeing them together?”

And we answered:

“Lest you say—

as Reish Lakish taught. For Reish Lakish said: One does not pass over mitzvot.

If a person encounters one mitzva, he may not refrain from performing it in order to go and perform another mitzva; rather, he must perform the mitzva that first presented itself to him.

One might have said that the same applies here: If he happened to be present and able to watch one of the two—the Torah reading or the burning of the bull and the goat—he would be obligated to remain present at the first location and not proceed to the second, since one does not pass over mitzvot.

And the Gemara explains:

“And what mitzva

is there in this presence? It contains honor of God, as the verse states [Proverbs 14]:

‘In the multitude of the people is the king’s glory.’”

It teaches us

that the tanna of our Mishna holds that there is no prohibition against moving from one mitzva to another in this case, since this prohibition applies only to one who is actually engaged in a mitzva, and not to mere presence in order to witness a mitzva, which only adds “a multitude of people.”

Mishna:

This Mishna explains the service involving the other offerings of the day, which are not unique to Yom Kippur. Since we learned in the previous Mishna that the High Priest may read from the Torah after emerging from the Holy of Holies, either while remaining in his linen garments or after changing into a private white robe of his own, the Mishna now explains the order of his continued service after emerging from the Sanctuary:

If he read in linen garments,

which are the priestly garments worn by the High Priest on Yom Kippur in order to serve in the Holy of Holies,

he read

from the Torah, then the order after the reading was as follows:

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.

They brought him

now

golden garments.

And he put them on.

And

he sanctified his hands and feet

after putting them on.

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

And he emerged and performed his ram and the ram of the people.

And the seven year-old, unblemished sheep,

for the additional offering of the day,

according to Rabbi Eliezer.

Rabbi Akiva says:

The seven sheep for the additional offering of the day

were sacrificed together with the daily offering of the morning, while the burnt-offering bull and the goat performed outside

were sacrificed together with the daily offering of the afternoon

[according to the version of the Vilna Gaon].

He sanctified his hands and feet and removed his garments; he descended and immersed, 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 pan and the coal pan.

He sanctified his hands and feet, removed his garments and descended and immersed; he ascended and dried himself.

They brought him golden garments, and he put them on and sanctified his hands and feet; he 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 home.

And

he would prepare a

festive meal

for his friends after Yom Kippur,

when he emerged from the Sanctuary in peace.

Gemara:

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

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

regarding the sacrifice of the burnt-offering bull?

Did he say that only the seven sheep for the additional offering of the day

were sacrificed together with the daily offering of the morning,

while

its

burnt-offering bull and the goat performed outside

were sacrificed

together with the daily offering of the afternoon?

Or perhaps this is what he is saying:

The seven sheep

were sacrificed together with the daily offering of the morning, and

likewise

the burnt-offering bull

was also sacrificed

with them,

together with them,

while

only the

goat performed outside—

together with the daily offering of the afternoon.

Furthermore,

they raised another dilemma:

The burnt-offering bull according to Rabbi Eliezer, which he left unmentioned

and did not explain when it is sacrificed—

when does he perform it?

Furthermore,

they were uncertain:

According both to Rabbi Eliezer and to Rabbi Akiva, the fats of the sin-offering—

when does he perform them?

Rava said: You cannot find the order fully arranged

and complete in the Mishnayot,

except

as follows:

Either according to

the opinion of

Rabbi Eliezer—

as the tanna

who taught his view in a beraita

in the school of

the study hall of

Shmuel.

Or according to

the opinion of

Rabbi Akiva—

as

we learned in the

Tosefta.

As the tanna of the school of Shmuel taught:

Rabbi Eliezer says: He emerged and performed his ram and the ram of the people, and the fats of the sin-offering.

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

all of them are performed

together with the daily offering of the afternoon.

The Rabbi Akiva of the Tosefta

—what is it?

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

were sacrificed together with the daily offering of the morning.

According to

what is stated,

a general principle concerning all the additional offerings of the Festivals, from which the additional offerings of Yom Kippur are derived:

[Numbers 28]

“Aside from the morning burnt-offering, which is for the regular burnt-offering,

you shall perform these [additional offerings].” This means that the additional offerings are to be performed immediately after the sacrifice of the morning daily offering.

Apart from the sin-offering goat performed outside, which is sacrificed together with the daily offering of the afternoon, for the reason that will be explained below.

And afterward

he continues with the

service of the day,

including the drawing of lots for the goats and the service involving the inner sin-offerings.