Yoma 71a (עא.) — the Talmud in English

The entire passage

of the order of the service

is stated in sequence, except for this verse,

for his entry to remove the ladle and the pan took place later than what is stated here.

What is the reason?

Rav Ḥisda said: It is a received tradition

from the halakha given to Moses at Sinai that

the High Priest immerses five times and sanctifies himself ten times on that day.

And if you say that the verses are written in their proper sequence,

and the removal of the ladle and the pan takes place immediately upon the completion of the inner services, it follows that the High Priest changes from the golden garments to the white garments only once, and afterward returns to the golden garments and continues wearing 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 other two before putting on the white garments and after removing them,

and

only

six acts of sanctification.

Rabbi Zeira raised an objection:

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

Perhaps he is interrupted

again between the golden garments and the white garments

by

performing the

goat whose service is performed outside!?

And the entire passage could still have been stated in sequence.

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

—from his first going out he performs his ram and the people’s ram.

This service is performed in the golden garments, and only afterward can he enter to remove the ladle and the pan.

Rava said:

From here it can be demonstrated that the verse concerning the removal of the ladle and the pan is not stated in sequence, since it is impossible that he should remove the ladle and the pan immediately and perform all the inner services while wearing the white garments only once:

For

the verse states

when he enters to remove the ladle and the pan: “And Aaron shall come into the Tent of Meeting

and remove the linen garments.”

There would be no need for the words “that he wore,”

since these words are superfluous. For

does a person remove anything other than what he wears?

Rather, what is taught by the words “that he wore”?

To teach

that he had already worn them

on another occasion that day and removed them, and then put them on again.

And from here you learn that there had been an earlier change from the white garments to the golden garments, in order to create an interruption between the services performed outside.

Rabba bar Rav Sheila raised an objection

to Rava:

But say that he is interrupted

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

for the goat whose service is performed outside,

and the verse concerning the removal of the ladle and the pan remains in the sequence of the service!?

Rava said to him:

Isn’t it written, “And he shall go out and perform

his burnt offering and the people’s burnt offering”? This is the service that creates the interruption, and it is performed before the removal of the ladle and the pan.

And we still inquire:

And

does

the entire passage follow the sequence?

But the verses are written

according to the following sequence [Leviticus 16]:

1.

“And the fat of the sin offering

[the inner offerings]

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 in the Mishna

that the sequence is as follows:

1.

One who sees the High Priest when he reads

does not see the bull and the goat being burned.

2.

But the sacrificial portions of the sin offerings

of the inner bull and goat, according to the version of the mishnayot,

he burns them afterward!

And we answer: Indeed, this matter too is written in the Torah out of sequence.

Therefore,

say: Except for this verse

and onward.

And we ask:

What have you seen that makes you disrupt the verses

and say that they were written out of sequence?

Disrupt the Mishna,

and correct the version of the Mishna, stating that the burning of the bull and the sacrificial portions takes place after the burning of their sacrificial portions!?

Abaye said:

It can be demonstrated that the version in the mishnayot is accurate, from the fact that

the verse states

two matters after the burning of the sacrificial portions 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 these two verses and say:

Just as “the one who sends,”

which is stated after the burning of the sacrificial portions, refers to the one who sent the goat

originally,

since he sent the goat to Azazel even before the burning of the sacrificial portions,

so too, “the one who burns”

stated here means the one who burns

originally,

since he had already burned the body of the bull and goat before burning their sacrificial portions.

The Gemara challenges: From where do you know this?

But

on the contrary,

let us interpret the comparison in the opposite direction:

Just as “the one who burns” refers to the present, so too “the one who sends”

refers to the present!

And we answer: Since it is written

“and the one who sends”

with the conjunctive vav, rather than the verse now stating, “And he shall send the goat into the wilderness, and the one who sends the goat shall wash his garments” — “the one who sends”

indicates the one who did so originally.

For the passage concerning the sending of the goat was written before the burning of the sacrificial portions.

Rava said:

From here I can learn that the sending of the goat takes place before the burning of the sacrificial portions:

The verse states [Leviticus 16]

“

He shall keep it alive.”

Until when must it be kept alive?

Until the time of atonement

of the inner bull and goat.

And when is the time of atonement?

At the time of the sprinkling of the blood, and no more.

There is no need to wait to send it until after the burning of their sacrificial portions.

The Gemara continues discussing the goat that is sent away:

He comes

back

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 High Priest,

honoring him publicly,

“My master, High Priest! We have carried out your mission.”

But if

he finds him at home, he says to him:

The Holy One, blessed be He, who is

the source of 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 departing for their homes, from their house of study

in Pumbedita,

they would request leave from one another and

say the following: “May the source of life grant you a long, good, and well-ordered life.”

And since the Gemara has spoken of a 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]

“I shall walk before the Lord in the lands of the living.” Rav Yehuda said:

“The lands of the living”

refers to the marketplace!

David prayed while he was wandering and exiled that his life should be well ordered and that he would be able to find his sustenance easily in a place with marketplaces.

[Proverbs 3]

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

Proverbs 3]

“For length of days and years of life and peace shall they add to you.” Are there years that are years of life, and years that are not years of life?

Rabbi Elazar said: These are the years of a person that are transformed for him from misfortune to good fortune.

When a person becomes wealthy, he feels as though he has been brought back to life from the brink of death.

[Proverbs 8]

“To you, O men, I call.”

Proverbs 8]

“To you, men, I call.” Rabbi Berekhya said:

From the fact that it does not say anashim, “people,” but ishim, “men,” we can say that

these are Torah scholars, who resemble

in their weakness

women

[ishim is a plural expression],

yet perform mighty deeds

in subduing their inclination

like men

[Maharsha].

And Rabbi Berekhya said: One who wishes

in the present era

to pour wine upon the altar —

should fill the throats of Torah scholars with wine.

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

This demonstrates that providing for the needs of Torah scholars is as important as burning ishim upon the altar.

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

he should marry the daughter of a Torah scholar.

As it is stated Job 14]

[Job 14]

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