Yoma 7b (ז:) — the Talmud in English

It carries only the sin of impurity,

and we explain in the beraita that the reason the Torah was lenient regarding the sin of impurity of an individual offering, so that the tzitz can effect acceptance for it, is because we find another leniency concerning impurity,

as it was permitted in its exceptional case for the community.

And this poses a difficulty for Rav Sheshet

from this beraita, in which it is explicitly stated that impurity was permitted for the community.

And we conclude: It is a dispute

between tannaim.

As it was taught: The tzitz—

whether it is on his forehead

of the High Priest at the time the impurity occurred,

or

when

it is not on his forehead—

it effects acceptance

and the offering is valid;

this is the statement of Rabbi Shimon.

Rabbi Yehuda says: As long as

the tzitz

is on his forehead, it effects acceptance.

But if he performs the service amid impurity that occurred at a time when

it is no longer

the tzitz

on his forehead, it does not effect acceptance.

Rabbi Shimon said to him: The High Priest on Yom Kippur proves the contrary!

For it is explicit in the Mishna that every offering whose time is fixed overrides impurity, including the offerings brought by the High Priest on Yom Kippur, when he is not wearing the eight garments, since for the sacrificial service with which he entered the innermost sanctum he served in only four white garments, and the golden tzitz was not among them. Nevertheless, even though

the

tzitz

is not on his forehead,

it overrides impurity

and effects acceptance.

Rabbi Yehuda said to him: Leave aside the High Priest on Yom Kippur,

for the overriding of impurity in his service does not require the acceptance of the tzitz,

as impurity was permitted to him for the community

entirely. The acceptance of the tzitz is required only for offerings of an individual, which do not override impurity.

And

from

their words it follows that

Rabbi Shimon,

who proved his position from the High Priest on Yom Kippur, maintains that it is unnecessary for the tzitz to be on his forehead in order to effect acceptance for impurity,

held

that service amid

impurity is merely overridden for the community.

Therefore, it requires the acceptance of the tzitz in order to validate it, and he properly proved that it effects acceptance even when it is no longer on his forehead.

Thus, the dispute between Rav Naḥman and Rav Sheshet is a dispute between tannaim.

Abaye said

to explain the manner in which Rabbi Yehuda and Rabbi Shimon disagree:

If

the situation is one in which

the tzitz was broken—

everyone agrees that it does not effect acceptance

for impurity that occurred at that time.

When they disagree

is at a time

when

the tzitz

is hanging on a peg,

as it was intact and hanging on a peg, but the High Priest is not wearing it at that time.

Rabbi Yehuda held

that we derive from the verse, “And it shall be

on the forehead

of Aaron,

and he shall bear

the iniquity of the sacred offerings,” that only when it is on his forehead does he bear the iniquity of the sacred offerings.

And Rabbi Shimon held: Since it is stated, “And it shall be on his forehead

since it is stated, “And it shall be on his forehead

always, for acceptance

for them

before the Lord,”

we must analyze:

What

is the meaning of

“always”?

If you say

that the tzitz must remain

always on his forehead,

but

when can you find that possible?

After all,

does he not need

the High Priest

to enter the lavatory,

at which time he must remove the tzitz?

And

likewise,

does he not need

at times

to sleep,

to doze and sleep?

Rather,

we expound

“always”—

it effects acceptance,

even when it is not on his forehead.

And we challenge this:

But according to Rabbi Yehuda as well—

is it not written “always,”

which indicates that it always effects acceptance?

And we answer:

That “always”

comes to teach us

that he should not divert

the High Priest

his attention from it

when it is on his forehead.

And this is

in accordance with the statement of Rabba bar Rav Huna.

For Rabba bar Rav Huna said: A person is obligated to touch his phylacteries at every moment and every moment

when the phylacteries are upon him.

And we derive this through a

kal va-chomer from the tzitz: