Yoma 70b (ע:) — the Talmud in English

And afterward,

after performing the service of the inner bull and goat, he offers the

goat that is offered outside.

Although it is an additional offering, it is not offered with the other additional offerings, together with the morning daily offering, because

it is stated

in connection with it [Numbers 29]:

“One goat as a sin-offering—

apart from the sin-offering of atonement”.

That is, first the inner sin-offering goat must be offered; it is offered after the additional offerings, and only afterward is the outer goat offered.

And afterward

he offers

the ram and the ram of the people.

And afterward, the fats of the sin-offering.

And afterward, the afternoon daily offering.

The Gemara explains:

What is the reason of Rabbi Eliezer?

Why, according to him, does he offer the additional offerings of Yom Kippur together with the afternoon daily offering, unlike the other Festivals, on which an additional offering is offered together with the morning daily offering?

Because

he acts as it is written,

he follows the order written in the Torah.

First, he performs

the service of the inner bull and goat,

as prescribed in Torat Kohanim,

in Leviticus.

And afterward,

he

performs

the offering of the additional offerings

of the Book of Numbers

in the portion of Pinhas in the Book of Numbers.

And

the reason of

Rabbi Akiva is

as the reason is explicitly taught

with regard to the additional offerings of the Festivals [Numbers 28]:

“Apart from the morning burnt-offering, which is the daily burnt-offering.”

Apparently, the additional offerings

he performs together with the morning daily offering.

And from this it is derived that the same applies to the additional offerings of Yom Kippur.

The Gemara returns to explain the view of Rabbi Eliezer:

And as for Rabbi Eliezer,

it is understandable that he disagrees with Rabbi Akiva and does not derive the additional offering of Yom Kippur from the other Festivals, but instead follows the order of the verses concerning Yom Kippur.

But

this phrase, “apart from the sin-offering of atonement,”

from which Rabbi Akiva derived that the outer goat must precede the ram and the ram of the people—

what does he do with it?

After all, this verse is stated concerning Yom Kippur itself, and not concerning the other Festivals.

And we answer:

that

verse

is needed

to teach:

For what this

inner goat

atones, this

outer goat

atones.

The Gemara continues by citing the words of the Tosefta:

Rabbi Yehuda says in the name

of Rabbi Akiva:

One

of the seven sheep

is offered with the morning daily offering, and six

sheep are offered

with the afternoon daily offering.

Rabbi Elazar, son of Rabbi Shimon, says in the name

of Rabbi Akiva:

Six

sheep

are offered with the morning daily offering, and one with the afternoon daily offering.

The Gemara explains:

What is the reasoning of the Sages,

Rabbi Yehuda and Rabbi Elazar, son of Rabbi Shimon, in the name of Rabbi Akiva, who divide the offering of the seven sheep, offering them both with the morning daily offering and with the afternoon daily offering?

Because

two verses are written,

from which it is possible to derive when the additional offerings of Yom Kippur are offered:

It is written

concerning the additional offerings of the Festivals:

“Apart from the morning burnt-offering,”

teaching that the additional offerings are to be offered after the morning daily offering, and from this it can also be derived that the same applies to Yom Kippur.

On the other hand,

it is written

concerning Yom Kippur [Leviticus 16]:

“And he shall go out and perform his burnt-offering.”

Therefore, he performs

some

of them here, and

some

of them here.

And

over what do they disagree?

Rabbi Yehuda holds: He performs

only

one

of the sheep with the morning daily offering,

as it is written, “Apart from the morning burnt-offering.”

And afterward he performs the service of the day,

and he does not now offer six sheep—

perhaps the High Priest will become weak,

and it will be difficult for him to continue with the service of the day, in which the primary atonement is effected.

And Rabbi Elazar, son of Rabbi Shimon, holds: Once he has begun

with the additional offerings,

he performs all six, lest he be negligent

and fail to offer them afterward.

And as for the concern that perhaps the High Priest will become weak by performing the six sheep in the morning, there is no reason for concern,

because with regard to the service of the day

he is diligent.

The Gemara explains the law concerning the ram of the community:

According to everyone,

Rabbi Eliezer and Rabbi Akiva,

at least—

only

one ram

of the community

is

offered.

In accordance with whose opinion?

In accordance with the opinion of Rabbi.

As it is taught in a beraita: Rabbi says: The one ram mentioned here,

in the portion of Aharei Mot, in the order of the Yom Kippur service,

is

the same ram

mentioned in the Book of Numbers,

in the context of the additional offerings of Yom Kippur.

Rabbi Elazar, son of Rabbi Shimon, says: They are two rams: one is the one mentioned here, and one is the one mentioned in the Book of Numbers.

What is the reason of Rabbi?

As it is written

both here and in the Book of Numbers: “One

ram.”

The word “one” is superfluous, teaching you that the verse refers to one ram alone.

And Rabbi Elazar, son of Rabbi Shimon: What does he derive from the word “one”?

That he must bring a

distinct

choice specimen

from his flock.

And Rabbi

derives

the requirement to bring the choicest of one’s flock for all offerings

from “the choicest of your vows.”

[“Of your vows.” Deuteronomy 12.]

And Rabbi Elazar, son of Rabbi Shimon: One

verse concerning a choice specimen applies

to

offerings

that are obligatory, and one

applies to offerings

that are voluntary.

And both are necessary

to teach us the law of a choice specimen in both cases, since one might have said that a voluntary offering must be of the choicest quality so that it will be accepted favorably, while an obligatory offering must be of the choicest quality so that he will properly fulfill his obligation.

We learned in the Mishna:

He sanctified his hands and feet.

The Sages taught:

[Leviticus 16]

“And Aaron shall come into the Tent of Meeting”—

Why does he come?

To remove the ladle and the censer.