Yoma 71a — the Talmud in English

The entire passage

of the order of the service

was stated in sequence, except for this verse,

for his entry to remove the spoon and the censer was performed later than what is stated here.

What is the reason?

Rav Hisda said: It is received

as a halakha given to Moses at Sinai that

the kohen gadol immerses five times and performs ten sanctifications on that day.

And if you say that they are written in their sequence,

and the removal of the spoon and the censer is immediately upon the completion of the inner services, it follows that the kohen gadol changes his garments from the golden garments to the white garments only once, and afterward returns to the golden garments and continues in them until the completion of his service.

And if so,

you find only three immersions,

the first in the morning, at the beginning of the service, and the two before putting on the white garments and after them,

and

only

six sanctifications.

Rabbi Zeira raised an objection to it:

Even if we say that he removes the spoon and the censer immediately, there is still a possibility that he must change the white garments twice. For:

And perhaps he interrupts him

again between the golden and the white garments

by

performing the

goat that is done outside!?

And the entire passage can be stated in sequence.

Abaye said: The verse states, “And he shall go out and perform his burnt offering” —

from the first going out he performs his ram and the ram of the people.

And it is performed in the golden garments, and only afterward can he enter to remove the spoon and the censer.

Rava said:

From here it can be proved that the verse concerning the removal of the spoon and the censer was not stated in sequence, for it is impossible that he immediately remove the spoon and the censer and perform all the inner services with only one wearing of the white garments:

For

the verse states

at his entry to remove the spoon and the censer, “And Aaron shall enter the Tent of Meeting.

And he shall remove the linen garments.”

For it is not necessary for the text to say, “which he wore,”

for these words are superfluous. For

does a person remove anything except what he wears?

Rather, what is the purpose of saying, “which he wore” —

to teach

that he had already worn them

at another time on that day and removed them, and returned and wore them.

And from here you learn that there had previously been a change from the white garments to the golden garments for the interruption of the services performed outside.

Rabba bar Rav Shila raised an objection

to Rava:

And say that he interrupts him

by the additional change from the white garments to the golden garments

with the goat that is done outside,

and the verse concerning the removal of the spoon and the censer remains according to the order of the service!?

Rava said to him:

Is it not written, “And he shall go out and perform

his burnt offering and the burnt offering of the people”? This is the service that interrupts, and it is performed before the removal of the spoon and the censer.

And we still were dealing with this:

And

if

the entire passage was stated in sequence?

But the verses are written

according to this sequence [Leviticus 16]:

1.

“And the fat of the sin offering

[the inner ones]

he shall burn on the altar.”

2.

And afterward

it is written concerning the burning of the bodies of the inner bull and goat:

“And the bull of the sin offering and the goat of the sin offering.”

But we learned

that this is the sequence:

1.

One who sees the kohen gadol when he reads —

does not see the bull and the goat that are burned.

2.

But the fats of the sin offering

of the inner bull and goat, according to the version of the Mishnayot —

after this he burns them!

And we answer: Indeed, this matter too was written in the Torah not in sequence.

And therefore,

say: Except for this verse —

and onward.

And we raise a difficulty:

And what have you seen that you should alter the verses

to say that they were written not in sequence?

Alter the Mishna,

and correct the version of the Mishna, and state in it that the burning of the bull and the fats is later than the burning of their fats!

Abaye said:

It can be proved that the version in the Mishnayot is precise, from the fact that

the verse states

two matters after the burning of the fats of the inner sin offerings:

1.

“And the one who sends

the goat to Azazel shall wash his garments.”

2.

“And the one who burns

them [the bodies of the inner bull and goat] shall wash his garments.”

And we must compare the two verses and say:

Just as “the one who sends,”

which is stated after the burning of the fats, refers to the one who sent

from the outset,

for he sent the goat to Azazel even before the burning of the fats,

so too “the one who burns”

stated here means one who burns

from the outset,

for he had already burned the body of the bull and the goat before the burning of their fats.

And the Gemara raises a difficulty: From where do you know this?

But

on the contrary,

let us apply the comparison in the opposite direction:

Just as the one who burns is one who does so now, so too the one who sends —

does so now!

And we answer: Because it is written

“and the one who sends”

with a conjunction vav, and the verse did not now say, “And he shall send the goat into the wilderness, and the one who sends the goat shall wash his garments” — “the one who sends”

means one who sent from the outset.

For the passage of sending the goat was written before the burning of the fats.

Rava said:

From here I learn that the sending of the goat is before the burning of the fats:

The verse states [Leviticus 16]

“

“He shall keep it alive.”

Until when must it remain alive —

until the time of atonement,

of the inner bull and goat.

And when is the time of atonement —

at the time of the presentation of the blood, and no more.

For there is no need to wait to send it until after the burning of their fats.

And the Gemara continues concerning the sent-away goat:

He comes

back and comes

the sender

of the goat after carrying out his mission.

If, on the day after Yom Kippur,

he finds him

the sender

in the marketplace,

in a place where many people pass,

[he says] to the kohen gadol,

he honors him publicly, and

says to him: My master, kohen gadol! We have carried out your mission.

And if

he finds him in his house, he says to him:

The Holy One, blessed is He, who is

the One who gives life to life —

we have carried out His mission!

Rabba said: When the Sages take leave of one another

when the Torah scholars parted from one another before leaving for their homes, from their

beit-midrash

in Pumbedita, they would request leave from one another, and

say as follows: May the One who gives life grant you long, good, and well-ordered life.

And since the Gemara dealt with well-ordered life, it explains verses concerning this matter:

[Psalms 116]

“I shall walk before the Lord in the lands of the living.”

Psalms 116]

Rav Yehuda said:

The lands of the living —

this is a place of marketplaces!

For David would pray while he was wandering and displaced that his life should be well-ordered, and that he should easily be able to find his sustenance in a place where there are marketplaces.

[Proverbs 3]

“For length of days and years of life and peace they shall add to you.”

Proverbs 3]

But are there years of life, and are there years that are not of life?

Rabbi Elazar said: These are a person’s years, which are transformed for him from evil to good.

When a person becomes wealthy, he feels as though he has been made alive from death.

[Proverbs 8]

“To you, men, I call.”

Proverbs 8]

Rabbi Berekhya said:

From the fact that it did not write anashim but ishim, we must say that

these are Torah scholars, who resemble

in their weakness

women

[ishim, a plural expression],

and perform acts of strength

in subduing their inclination

like men

[Maharsha].

And Rabbi Berekhya said: One who wishes

in the present time

to pour wine upon the altar —

let him fill the throats of Torah scholars with wine.

As it is stated, “To you, men, I call.”

And it is demonstrated that providing the needs of Torah scholars is as important as burning offerings upon the altar.

And Rabbi Berekhya said: If a person sees that Torah is ceasing from his descendants —

let him marry the daughter of a Torah scholar.

As it is stated

[Job 14]

“If its root grows old in the land and its trunk dies in the dust —