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{
"$oid": "6555ecc02ad81bc04ec8899f"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 2 | 0 | null | null | ืืชื ืืณ ืฉืืขืช ืืืื ืงืืื ืืื ืืืคืืจืื ืืคืจืืฉืื ืืื ืืืื ืืืืชื ืืืฉืืช ืคืจืืืจืื ืืืชืงืื ืื ืื ืืื ืืืจ ืชืืชืื ืฉืื ืืืจืข ืื ืคืกืื | Mishnah: Seven days before the Day of Atonement, the High-priest was removed from his house to the Palhedrin (counsellors') chamber, and another High-priest was appointed to substitute him in case he should meet with such an accident [as would incapacitate him for the service of that day]. | null | null | null | null | null | null | null | null | null | 0 |
{
"$oid": "6555ecc02ad81bc04ec8899f"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 2 | 0 | null | null | ืืชื ืืณ ืฉืืขืช ืืืื ืงืืื ืืื ืืืคืืจืื ืืคืจืืฉืื ืืื ืืืื ืืืืชื ืืืฉืืช ืคืจืืืจืื ืืืชืงืื ืื ืื ืืื ืืืจ ืชืืชืื ืฉืื ืืืจืข ืื ืคืกืื | MISHNA: Seven days prior to Yom Kippur the Sages would remove the High Priest, who performs the entire Yom Kippur service, from his house to the Chamber of Parhedrin, a room in the Temple designated specifically for the High Priest during that period. And they would designate another priest in his stead to replace him lest a disqualification due to impurity or another circumstance beyond his control prevent him from entering the Temple on Yom Kippur. | null | null | null | null | null | null | null | null | null | 1 |
{
"$oid": "6555ecc02ad81bc04ec889a0"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 2 | 1 | null | null | ืจ' ืืืืื ืืืืจ ืืฃ ืืฉื ืืืจืช ืืชืงืื ืื ืื ืฉืื ืชืืืช ืืฉืชื ืฉื ืืืจ (ืืืงืจื ืื, ื) ืืืคืจ ืืขืื ืืืขื ืืืชื ืืืชื ืื ืืฉืชื ืืืจื ืื ืื ืื ืืื ืืืืจ ืกืืฃ: | R. Juda says: "Another wife was also appointed for him lest his own wife should meanwhile die, whereas it is said (Lev. 17:11) 'And he shall make atonement for himself and for his house;' 'his house' alludes to his wife.'" Said to him: "If this be so then there will be no end to the matter [the other wife may also die]." | null | null | null | null | null | null | null | null | null | 2 |
{
"$oid": "6555ecc02ad81bc04ec889a0"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 2 | 1 | null | null | ืจ' ืืืืื ืืืืจ ืืฃ ืืฉื ืืืจืช ืืชืงืื ืื ืื ืฉืื ืชืืืช ืืฉืชื ืฉื ืืืจ (ืืืงืจื ืื, ื) ืืืคืจ ืืขืื ืืืขื ืืืชื ืืืชื ืื ืืฉืชื ืืืจื ืื ืื ืื ืืื ืืืืจ ืกืืฃ: | null | null | null | null | null | null | null | null | null | 3 |
|
{
"$oid": "6555ecc02ad81bc04ec889a0"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 2 | 1 | null | null | ืจ' ืืืืื ืืืืจ ืืฃ ืืฉื ืืืจืช ืืชืงืื ืื ืื ืฉืื ืชืืืช ืืฉืชื ืฉื ืืืจ (ืืืงืจื ืื, ื) ืืืคืจ ืืขืื ืืืขื ืืืชื ืืืชื ืื ืืฉืชื ืืืจื ืื ืื ืื ืืื ืืืืจ ืกืืฃ: | Rabbi Yehuda says: The Sages would even designate another wife for him lest his wife die, as it is stated in the Torah portion of the Yom Kippur service: โAnd it will atone for him and for his houseโ (Leviticus 16:6); the Sages interpreted the term: His house, that is his wife. The priest must be married in order to fulfill this commandment. Due to the concern lest his wife die, another wife was designated to address that possibility. The Rabbis said to Rabbi Yehuda: If so, that this is a concern, there is no end to the matter, as what if the designated replacement wife dies? This possibility need not be a source of concern. | null | null | null | null | null | null | null | null | null | 4 |
{
"$oid": "6555ecc02ad81bc04ec889a1"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 2 | 2 | null | null | ืืืณ ืชื ื ืืชื ืฉืืขืช ืืืื ืงืืื ืฉืจืืคืช ืืคืจื ืืื ืืคืจืืฉืื ืืื ืืฉืืจืฃ ืืช ืืคืจื ืืืืชื ืืืฉืื ืฉืขื ืคื ื ืืืืจื ืฆืคืื ื ืืืจืื ืืืฉืืช ืืืช ืืืื ืืืชื ื ืงืจืืช ืืืื ื ืงืจื ืฉืื ืืฉืืช ืืืช ืืืื ืฉืื ืืขืฉืื ืืืื ืืืืื ืืืื ืืื ืื ืืืืื ืืืื | It is taught elsewhere: Seven days before the burning of the [red] calf, they would separate the priest who was to burn the calf from his house [and bring him] to the chamber overlooking the [Temple] building from the northeast, and it was called the 'Chamber of the House of Stone.' And why was it called 'Chamber of the House of Stone'? Because all of its work (ie. the work done inside) was with Manure vessels, Stone vessels, and Earthenware vessels [all three of which cannot contract impurity]. | null | null | null | null | null | null | null | null | null | 5 |
{
"$oid": "6555ecc02ad81bc04ec889a1"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 2 | 2 | null | null | ืืืณ ืชื ื ืืชื ืฉืืขืช ืืืื ืงืืื ืฉืจืืคืช ืืคืจื ืืื ืืคืจืืฉืื ืืื ืืฉืืจืฃ ืืช ืืคืจื ืืืืชื ืืืฉืื ืฉืขื ืคื ื ืืืืจื ืฆืคืื ื ืืืจืื ืืืฉืืช ืืืช ืืืื ืืืชื ื ืงืจืืช ืืืื ื ืงืจื ืฉืื ืืฉืืช ืืืช ืืืื ืฉืื ืืขืฉืื ืืืื ืืืืื ืืืื ืืื ืื ืืืืื ืืืื | GEMARA: The halakha of sequestering the High Priest prior to his performance of the Temple service on Yom Kippur is comparable to the sequestering of the priest designated to burn the red heifer. Therefore, the Gemara cites that which we learned in a mishna there, in tractate Para: Seven days prior to the burning of the red heifer, the Sages would remove the priest who burns the heifer from his house to the chamber that was before the bira at the northeast corner of the courtyard on the Temple Mount. And that chamber was called the Chamber of the Stone House. The Gemara explains: And why was it called the Chamber of the Stone House? It is because all the actions associated with the red heifer were performed in dung vessels, stone vessels, and earth vessels, which are vessels that cannot become ritually impure. | null | null | null | null | null | null | null | null | null | 6 |
{
"$oid": "6555ecc02ad81bc04ec889a2"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 2 | 3 | null | null | ืืื ืืขืื ืืืื ืืืืื ืืื ืืฉืจ ืืคืจื ืืชื ื ืืืืืื ืืื ืืืื ืืฉืืจืฃ ืืช ืืคืจื ืืืืืืืื ืืืชื ืืืืฆืื ืืืื ืฉื ืฆืืืงืื ืฉืืื ืืืืจืื ืืืขืืจืื ืืฉืืฉ ืืืชื ื ืขืฉืืช | What is the reason for this? Because a Tevul Yom is purified through the calf, as it is taught, | null | null | null | null | null | null | null | null | null | 7 |
{
"$oid": "6555ecc02ad81bc04ec889a2"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 2 | 3 | null | null | ืืื ืืขืื ืืืื ืืืืื ืืื ืืฉืจ ืืคืจื ืืชื ื ืืืืืื ืืื ืืืื ืืฉืืจืฃ ืืช ืืคืจื ืืืืืืืื ืืืชื ืืืืฆืื ืืืื ืฉื ืฆืืืงืื ืฉืืื ืืืืจืื ืืืขืืจืื ืืฉืืฉ ืืืชื ื ืขืฉืืช | The Gemara asks: What is the reason that they were so stringent with regard to the purity of the heifer? The Gemara explains: It is since a priest who immersed that day is fit for service and may perform the ritual of the heifer after immersion, even before sunset, as we learned in a mishna: They would intentionally render the priest who burns the heifer ritually impure and immerse him immediately, to remove a misconception from the hearts of the Sadducees by means of a public display of disregard for their ruling. As the Sadducees would say: Only by those for whom the sun set was the heifer ritual performed. The Sadducees believed that it is prohibited for priests who began the purification process with immersion during that day to burn the red heifer until sunset, when the purification process is completed. | null | null | null | null | null | null | null | null | null | 8 |
{
"$oid": "6555ecc02ad81bc04ec889a3"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 2 | 4 | null | null | ืชืงืื ื ืื ืจืื ื ืืื ืืืืื ืืื ืืื ืื ืืืื ืืืื ืืื ืืืงืืื ืืืืื ืื ืืืื ืืื ืืืืืืื ืื | That mishna continues: Since they would intentionally render the priest who burned the heifer ritually impure, the Sages in turn instituted the stringencies of utilizing dung vessels, stone vessels, and earth vessels, which do not have the capacity to become ritually impure, lest people come to treat the ritual with contempt and perform it in ritual impurity after seeing that the red heifer ritual was performed by one who immersed that day. | null | null | null | null | null | null | null | null | null | 9 |
{
"$oid": "6555ecc02ad81bc04ec889a4"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 2 | 5 | null | null | ืืื ืฉื ื ืฆืคืื ื ืืืจืื ืืืื ืืืืืช ืืื ืืืืืช ืืขืื ื ืฆืคืื ื ืืืชืื ืื (ืืืืืจ ืื, ื) ืื ื ืื ืคื ื ืืื ืืืขื ืชืงืื ื ืื ืจืื ื ืืฉืื ืฆืคืื ื ืืืจืื ืื ืืืื ืืืืื ืื ืืืืืจื | Apropos the mishna in tractate Para, the Gemara asks: What is different about the chamber located in the northeast corner of the Temple courtyard that led the Sages to house the priest performing the red heifer ritual specifically in that chamber? The Gemara answers: It is different since it is a sin-offering, as the red heifer is referred to as a sin-offering in the Torah, and the slaughter and sprinkling of the blood of a sin-offering must be performed north of the altar; and since it is written with regard to the red heifer: โAnd sprinkle it before the opening of the Tent of Meetingโ (Numbers 19:4), and before the Tent of Meeting means on its eastern side. Therefore, the Sages established a chamber in the northeast so that the ritual of the red heifer will have a distinctive indicator; this will cause the administering priest to be vigilant in its performance. | null | null | null | null | null | null | null | null | null | 10 |
{
"$oid": "6555ecc02ad81bc04ec889a5"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 2 | 6 | null | null | ืืื ืืืจื ืืืจ ืจืื ืืจ ืืจ ืื ื ื"ืจ ืืืื ื ืืงืื ืืื ืืืจ ืืืืช ืืืืจื ืฉืื ืืจ"ื ืืืจ ืื ืืืงืืฉ ืืืื ืงืจืื ืืืจื ืฉื ืืืจ (ืืืจื ืืืืื ื ืื, ืื) ืืืืจื ืืฉืจ ืืืื ืืชื | The Gemara asks with regard to the terminology of the mishna: What is the meaning of the term bira cited there? Rabba bar bar แธคana said that Rabbi Yoแธฅanan said: There was a place on the Temple Mount and its name is bira, and the Chamber of the Stone House was adjacent to it. And Reish Lakish said: The entire Temple is called bira, as it is stated in the prayer of David: โTo Solomon my son grant a wholesome heart, to observe your commandments, your admonitions, and your statutes, to fulfill them all, and to build the bira for which I have made provisionโ (I Chronicles 29:19). | null | null | null | null | null | null | null | null | null | 11 |
{
"$oid": "6555ecc02ad81bc04ec889a6"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 2 | 7 | null | null | ืื ื ืื ื ืืืื ื"ืจ ืื ืืืื ืืจ ืืืงืื ื"ืจ ืืืกืื ืืจ ืืืื ื"ืจ ืืืื ื ืืืจ ืงืจื (ืืืงืจื ื, ืื) ืืืฉืจ ืขืฉื ืืืื ืืื ืฆืื ื' ืืขืฉืืช ืืืคืจ ืขืืืื ืืขืฉืืช ืืื ืืขืฉื ืคืจื ืืืคืจ ืืื ืืขืฉื ืืื ืืืคืืจืื | With regard to the halakhot of sequestering the High Priest prior to performance of the Yom Kippur service, and of sequestering the priest designated to burn the heifer prior to performance of the red heifer ritual, the Gemara asks: From where in the Torah are these matters derived? Rav Minyomi bar แธคilkiya said that Rabbi Maแธฅseya bar Idi said that Rabbi Yoแธฅanan said they are derived from Aaron and his sons, who remained in the Tabernacle for seven days prior to performing the service in the Tabernacle on the eighth day of their inauguration, as the verse states: โAs has been done this day, so the Lord has commanded to do, to make atonement for youโ (Leviticus 8:34), meaning that this mitzva of sequestering was not limited to the days prior to the dedication of the Tabernacle; rather, it applies to future generations as well. The verse is interpreted homiletically: โTo doโ; these are the actions performed in the burning of the red heifer for which the priest performing the ritual is sequestered seven days in advance; โto make atonementโ; these are the actions performed on Yom Kippur, before which the High Priest is sequestered seven days. | null | null | null | null | null | null | null | null | null | 12 |
{
"$oid": "6555ecc02ad81bc04ec889a7"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 2 | 8 | null | null | ืืฉืืื ืืืืื ืงืจื ืืคืจื ืื ืืชืืงื ืืืคืจ ืืชืื ืืคืจื ืืื ืืช ืืคืจื ืืื ืืื ืืืื ืืืืื ืงืจื ืืืื ืืืคืืจืื ืืชืื | The Gemara asks: Granted, the entire verse is not established as referring exclusively to the red heifer, as: โTo atone,โ is written, and the heifer is not capable of facilitating atonement; rather, it facilitates ritual purity. Rather, say that the entire verse is written with regard to Yom Kippur, as the rites performed to achieve atonement on Yom Kippur are similar to those performed during the days of the inauguration. What, then, is the source for sequestering the priest who is to perform the red heifer ritual? | null | null | null | null | null | null | null | null | null | 13 |
{
"$oid": "6555ecc02ad81bc04ec889a8"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 2 | 9 | null | null | ืืืจื ืืืืฃ ืฆืื ืฆืื ืืชืื ืืื ืฆืื ื' ืืขืฉืืช ืืืชืื ืืชื (ืืืืืจ ืื, ื) ืืืช ืืงืช ืืชืืจื ืืฉืจ ืฆืื ื' ืืืืจ ืื ืืืื ืคืจื ืืฃ ืืื ืคืจื ืืื ืืื ืคืจืืฉื ืืฃ ืืืื ืคืจืืฉื | The Sages say in response: Derive it from a verbal analogy between the terms commanded and commanded. It is stated here, with regard to the days of the inauguration: โThe Lord commanded to do,โ and it is stated there, with regard to the red heifer: โThis is the statute of the Torah that the Lord commanded, sayingโ (Numbers 19:2). Just as the term commanded there refers to the heifer, so too here, the phrase: โThe Lord commanded to doโ written in the context of the days of the inauguration refers to the heifer. And just as here, with regard to the inauguration, there is the principle of sequestering prior to performing the service, so too there, in the context of the halakhot of the heifer, sequestering is required prior to performance of the mitzva. | null | null | null | null | null | null | null | null | null | 14 |
{
"$oid": "6555ecc02ad81bc04ec889a9"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 3 | 0 | null | null | ืืืืื ืฆืื [ืฆืื] ืืืื ืืืคืืจืื ืืืชืื (ืืืงืจื ืื, ืื) ืืืขืฉ ืืืฉืจ ืฆืื ื' ืืช ืืฉื ืื ืื ืฆืื ืืืคื ื ืขืฉืื ืืฆืื ืืืคื ื ืขืฉืื ืืืื ืื ืื ืฆืื ืืืืืจ ืขืฉืื ืืฆืื ืืืคื ื ืขืฉืื | The Gemara asks: And say that there is indeed a verbal analogy; however, it is not between the red heifer and the inauguration of the priests, but between the term commanded in the context of the inauguration and the term commanded in the context of Yom Kippur, as it is written: โAnd this will be an everlasting statute for you, to atone for the children of Israel for all their sins once a year; and he did as the Lord commanded Mosesโ (Leviticus 16:34). In that case, only the sequestering prior to Yom Kippur can be derived. The Gemara rejects this, as a verbal analogy is derived only between functionally similar phrases. One derives commanded that is stated before performance, as in the portion of the heifer, from commanded that is stated before performance in the portion of the inauguration; and one does not derive commanded that is stated after performance in the portion of Yom Kippur from commanded that is stated before performance. | null | null | null | null | null | null | null | null | null | 15 |
{
"$oid": "6555ecc02ad81bc04ec889aa"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 3 | 1 | null | null | ืืืืื ืฆืื ืืงืจืื ืืช ืืืชืื (ืืืงืจื ื, ืื) ืืืื ืฆืืชื ืืช ืื ื ืืฉืจืื ืื ืื ืฆืื ืืฆืื ืืืื ืื ืื ืฆืืชื ืืฆืื | Again the Gemara asks: And say that there is a verbal analogy between the term commanded in the context of the inauguration and the term commanded with regard to offerings, as it is written: โOn the day that He commanded [tzavoto] the children of Israel to sacrifice their offeringsโ (Leviticus 7:38). The result would be that any priest sacrificing a communal offering would require sequestering for seven days. The Gemara rejects this: One derives the term commanded from the identical term commanded, and one does not derive the term that he commanded [tzavoto] from the term commanded [tziva]. | null | null | null | null | null | null | null | null | null | 16 |
{
"$oid": "6555ecc02ad81bc04ec889ab"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 3 | 2 | null | null | ืืืื ื ืคืงื ืืื ื ืืืชื ื ืืื ืจืื ืืฉืืขืื (ืืืงืจื ืื, ืื) ืืฉื ืืืื ืืื ืืืื ืื ืืื ืฉืืื ืื ืืื ืืืื | The Gemara raises a difficulty: What is the practical difference between the two terms? Didnโt the school of Rabbi Yishmael teach a verbal analogy with regard to leprosy of houses between the verse: โAnd the priest shall return [veshav]โ (Leviticus 14:39) and the verse: โAnd the priest shall come [uva]โ (Leviticus 14:44)? From that verbal analogy it is derived that this is the halakha with regard to returning, i.e., it is after seven days; and this is the same halakha with regard to coming, i.e., it is also after seven days. Obviously, the less pronounced difference in grammatical forms between tziva and tzavoto should not prevent the teaching of a verbal analogy. | null | null | null | null | null | null | null | null | null | 17 |
{
"$oid": "6555ecc02ad81bc04ec889ac"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 3 | 3 | null | null | ืื ื ืืืื ืืืื ืืืืื ืืืื ืืื ืืื ืืืื ืืืืื ืืืื ืืื ืืืืื ืืื ืืืคืื ื | The Gemara rejects this argument: This applies only where there are no terms that are identical to it; however, where there are terms that are identical to it, we derive the verbal analogy from terms that are identical to it, rather than from terms that are merely similar. | null | null | null | null | null | null | null | null | null | 18 |
{
"$oid": "6555ecc02ad81bc04ec889ad"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 3 | 4 | null | null | ืืืคืจ ืืื ืืขืฉื ืืื ืืืคืืจืื ืืืืื ืืคืจื ืืงืจืื ืืช | The Gemara analyzes the verbal analogy from which the sequestering of the High Priest is derived. The Gemara states with regard to the phrase โto make atonement,โ written in the context of the inauguration: These are the actions performed on Yom Kippur. The Gemara suggests: And say that it refers to the atonement of offerings in general, such that any priest engaged in sacrificing atonement offerings must be sequestered seven days beforehand. | null | null | null | null | null | null | null | null | null | 19 |
{
"$oid": "6555ecc02ad81bc04ec889ae"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 3 | 5 | null | null | ืื ืืืขืื ื ืื ืืื ืืชืจืื ืืืขื ืืื ืคืจืืฉื ืืืจื ืืืื ืื ื ืืืขื ืืื ืคืจืืฉื ืืืืืื ืืฉืืจืช ืืืช ืื ืื ืื ืืืจ ืฉืงืืืข ืื ืืื ืืืืจ ืฉืงืืืข ืื ืืื ืืืคืืงื ืงืจืื ืืช ืืื ืืืื ืืืชื ืื | The Gemara seeks to reject this suggestion from a practical perspective. Do we know in advance which priest will happen to sacrifice a given offering, and who would consequently require sequestering? The Sages say: Why not? There are certainly ways to do so. Each of the twenty-four priestly watches has set weeks during which it serves in the Temple, and the patrilineal families that constitute that watch have set days during that week on which each serves in the Temple. We could require sequestering for the entire patrilineal family of the priestly watch designated to serve on that day the following week. The Gemara rejects the suggestion that all priests should be sequestered prior to sacrificing an atonement offering. We derive a matter that has a fixed time during the year, Yom Kippur, from a matter that also has a fixed time, the inauguration of the priests for service in the Tabernacle, to the exclusion of offerings that are sacrificed every day. | null | null | null | null | null | null | null | null | null | 20 |
{
"$oid": "6555ecc02ad81bc04ec889af"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 3 | 6 | null | null | ืืืืื ืจืืืื ืื ืื ืืืจ ืฉื ืืื ืคืขื ืืืช ืืฉื ื ืืืืจ ืื ืืื ืคืขื ืืืช ืืฉื ื ืืืคืืงื ืจืืืื ืืืื ืคืขื ืืืช ืืฉื ื ื ืื ืื | Again the Gemara asks: And say that one derives from the phrase โto make atonementโ the principle of sequestering prior to sacrificing atonement offerings on the Festivals, which have fixed times. The Gemara rejects this: We derive a matter that is performed once a year, the service of Yom Kippur, from a matter that is performed once a year, like the inauguration, which was a one-time event, to the exclusion of the service on the Festivals, which is not performed once a year; rather, it is performed three times a year. | null | null | null | null | null | null | null | null | null | 21 |
{
"$oid": "6555ecc02ad81bc04ec889b0"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 3 | 7 | null | null | ืืืืื ืจืื ืืื ืืื ืชืืื ืื ืืืขืื ื ืื ืืื ืืืื ืื ืื ืืืฆืืช ืืืืื ืืคืชื ืื ืืืชืื ืชืืื ืื ืื ืืกืืืืช ืืืืื ืืืจืืื ืืฆืืชื | The Gemara asks: And say that the service on one Festival of the three, which is performed once a year, should require sequestering. And if you say: We do not know which of them is the most significant and requires sequestering, since one could suggest that it is Passover, with which the verse opened, as the Torah always lists it first among the Festivals; or one could suggest that it is Sukkot, since its mitzva is to bring numerous offerings, many more than the number brought on the other Festivals. | null | null | null | null | null | null | null | null | null | 22 |
{
"$oid": "6555ecc02ad81bc04ec889b1"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 3 | 8 | null | null | ืืื ืื ืื ืคืจืืฉืช ืฉืืขื ืืืื ืืื ืืคืจืืฉืช ืฉืืขื ืืืื ืืื ืืืื ืื ืื ืคืจืืฉืช ืฉืืขื ืืฉืืขื ืืคืจืืฉืช ืฉืืขื ืืืื ืืื | Rather, the Gemara rejects this possibility and explains: One derives sequestering for seven days prior to performing a service for one day, Yom Kippur, from sequestering for seven days prior to performing a service for one day, the inauguration. And one does not derive sequestering for seven days prior to performing a service for seven days, a Festival, from sequestering for seven days prior to performing a service for one day, the inauguration. Therefore, atonement offerings on Festivals are not derived from the inauguration. | null | null | null | null | null | null | null | null | null | 23 |
{
"$oid": "6555ecc02ad81bc04ec889b2"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 3 | 9 | null | null | ืืืืื ืฉืืื ื ืืคืจืืฉืช ืฉืืขื ืืืื ืืื ืืื ืื ืื ืืืจ ืฉืืื ืงืืืฉื ืืคื ืื ืืืืจ ืฉืืื ืงืืืฉื ืืคื ืื ืืืื ืื ืื ืืืจ ืฉืืฉ ืงืืืฉื ืืคื ืื ืืืืจ ืฉืืื ืงืืืฉื ืืคื ืื | The Gemara asks: And say that the sequestering for seven days is prior to the festival of the Eighth Day of Assembly, as that would also be sequestering for seven days prior to performing a service for one day. The Gemara rejects this: One derives a matter before which there is not sanctity, Yom Kippur, which is preceded by weekdays, from a matter before which there is not sanctity, the day of the inauguration, which was also preceded by weekdays. And we do not derive a matter before which there is sanctity, the Eighth Day of Assembly, which is preceded by the seven days of Sukkot, from a matter before which there is not sanctity. | null | null | null | null | null | null | null | null | null | 24 |
{
"$oid": "6555ecc02ad81bc04ec889b3"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 3 | 10 | null | null | ืืืื ืงื ืืืืืจ ืืื ืืฉืชื ืืืจ ืฉืืื ืงืืืฉื ืืคื ืื ืืขื ืคืจืืฉื ืืืจ ืฉืืฉ ืงืืืฉื ืืคื ืื ืื ืื ืฉืื ืืืจ ืจื ืืฉืจืฉืื ืื ืืื ืืชืื ืืื | The Gemara challenges this: And is it not an a fortiori inference? Now, if a matter before which there is not sanctity requires sequestering, due to its sanctity, then with regard to a matter before which there is sanctity, all the more so is it not clear that it should require sequestering? Rav Mesharshiyya said in rejection of this challenge: No, there is no a fortiori inference here, as the verse: โAs has been done this day, so the Lord has commanded to do, to make atonement for youโ (Leviticus 8:34), is written to emphasize specifically a day like this day; precisely as it was for the inauguration, and not in any other situation. | null | null | null | null | null | null | null | null | null | 25 |
{
"$oid": "6555ecc02ad81bc04ec889b4"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 3 | 11 | null | null | ืจื ืืฉื ืืืจ ืื ืืืื ืืืื ืืขืืงืจ ืจืื ืื ืืขื ืคืจืืฉื ืืคื ืืืืื ืืขื ืคืจืืฉื ืืืคืืื ืืืื ืืืืจ ืฉืืื ื ืจืื ืืคื ื ืขืฆืื ืืื ืื ื ืืืื ืืขื ืื | Rav Ashi said: There is another reason why it could not be that sequestering is required prior to the Eighth Day of Assembly. Is there any matter where the primary Festival, the first day of Sukkot, does not require sequestering, as was already proven, while that which is secondary to it requires sequestering? Since the Eighth Day of Assembly is an addendum to Sukkot, could its sanctity and stringency be greater than that which is associated with the primary Festival? And even according to the one who said: The Eighth Day of Assembly is a Festival in and of itself and is not part of the festival of Sukkot, that applies only to the matter of | null | null | null | null | null | null | null | null | null | 26 |
{
"$oid": "6555ecc02ad81bc04ec889b5"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 4 | 0 | null | null | ืคื"ืจ ืงืฉ"ื | Peh, zayin, reish, kuf, shin, beit, an acronym for: Lottery [payis], as a new lottery is performed on that day to determine which priests will sacrifice the offerings that day, and the order established on Sukkot does not continue; the blessing of time [zeman]: Who has given us life, sustained us, and brought us to this time, is recited just as it is recited at the start of each Festival; Festival [regel], as it is considered a Festival in and of itself and there is no mitzva to reside in the sukka (see Tosafot); offering [korban], as the number of offerings sacrificed on the Eighth Day is not a continuation of the number offered on Sukkot but is part of a new calculation; song [shira], as the Psalms recited by the Levites as the offerings were sacrificed on the Eighth Day are not a continuation of those recited on Sukkot; blessing [berakha], as the addition to the third blessing of Grace after Meals and in the Amida prayer (see Tosafot) is phrased differently than the addition recited on Sukkot. | null | null | null | null | null | null | null | null | null | 27 |
{
"$oid": "6555ecc02ad81bc04ec889b6"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 4 | 1 | null | null | ืืื ืืขื ืื ืชืฉืืืืื ืชืฉืืืืื ืืจืืฉืื ืืื ืืื ืชื ื ืื ืฉืื ืื ืืืื ืืื ืืจืืฉืื ืฉื ืื ืืืื ืืืืื ืื ืืจืื ืืืื ืืืื ืืื ืืืืจืื ืฉื ืื | However, despite all these differences, with regard to compensation for failure to sacrifice the Festival offerings at the earliest opportunity, everyone agrees that it is a day of compensation for obligations not met during the first Festival, as didnโt we learn in the mishna: One who did not celebrate on the first Festival day of Sukkot by sacrificing the Festival offering may celebrate and sacrifice the Festival offering throughout the whole Festival in its entirety, including the last Festival day of the festival of Sukkot. Apparently, the Eighth Day of Assembly is considered the last Festival day of Sukkot and is appended to it with regard to its obligations. | null | null | null | null | null | null | null | null | null | 28 |
{
"$oid": "6555ecc02ad81bc04ec889b7"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 4 | 2 | null | null | ืืืืื ืขืฆืจืช ืืคืจืืฉืช ืฉืืขื ืืืื ืืื ืืื ื"ืจ ืืื ืื ืื ืคืจ ืืื ืืืื ืืื ืืคืจ ืืื ืืืื ืืื ืืืคืืงื ืขืฆืจืช ืืฉื ื ืืืืื ื ืื ืื | The Gemara challenges further: And say that the priest should be sequestered before the festival of Shavuot, which is a Festival preceded by weekdays, as there too it is a matter of sequestering of seven days for one day. Rabbi Abba said: There is a distinction between the inauguration and Shavuot, as one derives an instance where the obligatory offering is one bull and one ram, Yom Kippur, from an instance where the obligatory offering is one bull and one ram, the inauguration, to the exclusion of Shavuot, when they are two rams that are offered. | null | null | null | null | null | null | null | null | null | 29 |
{
"$oid": "6555ecc02ad81bc04ec889b8"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 4 | 3 | null | null | ืื ืืื ืืืื ืืืืจ ืืื ืืืคืืจืื ืืื ืืื ืืื ืืื ืื"ื ืฉื ื ืืืืื ื ืื ืื ืืื ืืืื ืืืืืจ ืืชื ืื ืจืื ืืืืจ ืืื ืืื ืืื ืืืืืจ ืืื ืืื ืืืืืจ ืืืืืฉ ืืคืงืืืื ืจ' ืืืืขืืจ ืืจ' ืฉืืขืื ืืืืจ ืฉื ื ืืืืื ืื ืืื ืืืืืจ ืืื ืืืื ืืืืืจ ืืืืืฉ ืืคืงืืืื | The Gemara challenges: This works out well according to the one who said that the obligatory offering on Yom Kippur is one ram; however, according to the one who said that they are two rams that are sacrificed on Yom Kippur, what is there to say? According to that opinion, Yom Kippur is not comparable to the inauguration. As it was taught in a baraita: Rabbi Yehuda HaNasi says: One ram is the one that is mentioned here; as it is written: โWith this Aaron will come into the Sanctuary, with a young bull for a sin-offering and a ram for a burnt-offeringโ (Leviticus 16:3), and it is the same one that is mentioned in the book of Numbers: โAnd on the tenth day of the seventh month you will have a sacred gathering when you will afflict your souls; you will not do any labor, and you will offer a burnt-offering to the Lord for a sweet aroma: One young bull, one ramโฆโ (Numbers 29:7โ8). Rabbi Eliezer, son of Rabbi Shimon, says: They are two rams offered on Yom Kippur, one mentioned here in the book of Leviticus and one mentioned in the book of Numbers. | null | null | null | null | null | null | null | null | null | 30 |
{
"$oid": "6555ecc02ad81bc04ec889b9"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 4 | 4 | null | null | ืืคืืื ืชืืื ืจ"ื ืืจ' ืฉืืขืื ืืชื ืื ืืืืืช ืืืื ืืื ืืืืกืคืื ืืืคืืงื ืขืฆืจืช ืืชืจืืืืื ืืืืช ืืืื ื ืื ืื | The Gemara rejects this solution: Even if you say that it is in accordance with the opinion of Rabbi Eliezer, son of Rabbi Shimon, and two rams are brought on Yom Kippur, a distinction remains between Yom Kippur and Shavuot. There, with regard to Yom Kippur, one ram, mentioned in the book of Leviticus, is for the obligation of the day, the atonement of Yom Kippur; and one ram, mentioned in the book of Numbers, is for the additional offerings. This is to the exclusion of the halakha with regard to Shavuot, where both rams are obligations of the day. Therefore, there is no basis for deriving the halakha with regard to Shavuot from the inauguration. | null | null | null | null | null | null | null | null | null | 31 |
{
"$oid": "6555ecc02ad81bc04ec889ba"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 4 | 5 | null | null | ืืืืื ืจืืฉ ืืฉื ื ืืคืจืืฉืช ืฉืืขื ืืืื ืืื ืืื ื"ืจ ืืืื ืื ืื ืคืจ ืืืื ืฉืื ืืคืจ ืืืื ืฉืื ืืืคืืงื ืขืฆืจืช ืืจืืฉ ืืฉื ื ืืฆืืืืจ ื ืื ืื ืื ืืื ืื"ื ืงื ืื ืืฉืื | The Gemara asks: And say that the requirement derived is to sequester the priest prior to Rosh HaShana, as there, too, it is sequestering of seven days for one day. The days before Rosh HaShana are weekdays, and as in the inauguration, a bull and a ram are sacrificed. Rabbi Abbahu said that this too is rejected: One derives a bull and a ram that the High Priest brings from his own property on Yom Kippur from a bull and a ram that Aaron brought from his own property at the inauguration. This is to the exclusion of Shavuot and Rosh HaShana, when the bull and the ram sacrificed are from community property and not owned by the priest. The Gemara asks: This works out well according to the one who said that every time the Torah utilizes the phrase: Take you, it means from your own property, | null | null | null | null | null | null | null | null | null | 32 |
{
"$oid": "6555ecc02ad81bc04ec889bb"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 5 | 0 | null | null | ืืขืฉื ืื ืืฉืื ืืื ืื"ื ืืฉื ืฆืืืจ ืืื ืืืื ืืืืืจ | ...We are taught in a Baraitha: "Take thee, | null | null | null | null | null | null | null | null | null | 33 |
{
"$oid": "6555ecc02ad81bc04ec889bb"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 5 | 0 | null | null | ืืขืฉื ืื ืืฉืื ืืื ืื"ื ืืฉื ืฆืืืจ ืืื ืืืื ืืืืืจ | and similarly, when the Torah states: Make you, it means from your own property. However, according to the one who said that when the Torah states both phrases it means from communal property, what is there to say to distinguish between Yom Kippur and the other days? | null | null | null | null | null | null | null | null | null | 34 |
{
"$oid": "6555ecc02ad81bc04ec889bc"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 5 | 1 | null | null | ืืชื ืื ืงื ืื ืืฉืื ืืขืฉื ืื ืืฉืื ืืืงืื ืืืื ืืฉื ืฆืืืจ ืืืจื ืจืื ืืืฉืื ืจ' ืืื ืชื ืืืืจ ืืื ืงื ืื ืืื ืืืงืื ืืืื ืืฉื ืฆืืืจ ืืื ืชืืืื ืืืืจ ืงื ืื ืืืืืื ืืฉืื ืื ื ืจืืฆื ืืืชืจ ืืฉืืื | As it was taught in a baraita that when the Torah states: Take you, it means from your own property, and when it states: Make you, it means from your own property; however, when the Torah states: And they will bring to you, it means from community property. This is the statement of Rabbi Yoshiya. Rabbi Yonatan says that both when the Torah states: Take you, and when the Torah states: And they will bring to you, it means from community property. And for what purpose, then, does the verse state: Take you, which seems to mean from your own property? It should be understood, as it were, that God said to Moses: I desire that it come from your property more than I desire it from theirs. Therefore, the taking was attributed to Moses even though it was actually from community property. | null | null | null | null | null | null | null | null | null | 35 |
{
"$oid": "6555ecc02ad81bc04ec889bd"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 5 | 2 | null | null | ืืื ืื ื ืืืจ ืืฉืื ืจ' ืืืขืืจ ืืชืื ืืื ืืืืจ (ืืืจืื ื, ื) ืืขืฉืืช ืื ืืจืื ืขืฅ ืืืชืื ืืื ืืืืจ (ืฉืืืช ืื, ื) ืืขืฉื ืืจืื ืขืฆื ืฉืืื ืื ืืืฆื ืืื ืืืื ืฉืืฉืจืื ืขืืฉืื ืจืฆืื ื ืฉื ืืงืื ืืื ืืืื ืฉืืื ืขืืฉืื ืจืฆืื ื ืฉื ืืงืื | Abba แธคanan said in the name of Rabbi Elazar that one verse says: โAnd make you an ark of woodโ (Deuteronomy 10:1), indicating that it should be from your own property; and one verse says on the same subject: โAnd they shall make an ark of acacia woodโ (Exodus 25:10), meaning from the Jewish people. How can this contradiction be resolved? Here, the verse is referring to a time when the Jewish people perform the will of God and they are credited with building the Ark of the Covenant. There, it is referring to a time when the Jewish people do not perform the will of God, and construction of the Ark is attributed to Moses alone. According to that opinion, there is no difference between the offerings of Yom Kippur and other offerings. | null | null | null | null | null | null | null | null | null | 36 |
{
"$oid": "6555ecc02ad81bc04ec889be"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 5 | 3 | null | null | ืขื ืืื ืื ืคืืืื ืืื ืืงืืืืช ืืขืืื ืืขืฉืืืช ืืขืืื ืงืืืืช ืืขืืื (ืฉืืืช ื, ืื) ืงื ืื ืกืืื ืขืฉืืืช ืืขืืื (ืืืืืจ ื, ื) ืขืฉื ืื ืฉืชื ืืฆืืฆืจืืช ืืกืฃ ืืื ืื ื ืคืจืืฉื ืงื ืืคืจืฉ ืืืฉืื ืืื ืืืืืืื ืืืื ืืชืื (ืืืงืจื ื, ื) ืืื ืื ื ืืฉืจืื ืชืืืจ ืืืืจ ืงืื ืฉืขืืจ ืขืืื ืืืืืช ืืืืืจ ืื ืืืจื ืงื ืื ืขืื ืื ืืงืจ ืืืืืช ืืื ืื ืฉืืข ืืื ื ืงื ืื ืืฉืื ืืื | The Gemara rejects this: They disagree only with regard to instances of taking in general and instances of making in general: Instances of taking in general are as in the verse: โTake you spicesโ (Exodus 30:34); and instances of making in general are as in the verse: โMake you two silver trumpetsโ (Numbers 10:2). However, in these cases of inauguration and of Yom Kippur the verses explicitly teach that the offerings must be from your own property. With regard to the inauguration, now, since it is written: โAnd to the children of Israel you will speak, saying: Take a goat kid for a sin-offering and an unblemished year-old calf and lamb for burnt-offeringsโ (Leviticus 9:3), with regard to the verse: โAnd he said to Aaron: Take you a young calf for a sin-offeringโ (Leviticus 9:2), why do I need this clear difference between the formulation of the command to the Jewish people and the formulation of the command to Aaron? Learn from it that in this context the phrase: Take you, means from your own property. | null | null | null | null | null | null | null | null | null | 37 |
{
"$oid": "6555ecc02ad81bc04ec889bf"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 5 | 4 | null | null | ืืืื ืืืคืืจืื ืืืื ืืชืื (ืืืงืจื ืื, ื) ืืืืช ืืื ืืืจื ืื ืืงืืฉ ืืคืจ ืื ืืงืจ ืืืืืช ืืื' (ืืืงืจื ืื, ื) ืืืืช ืขืืช ืื ื ืืฉืจืื ืืงื ืฉื ื ืฉืขืืจื ืขืืื ืืืืืช ืืืงืจืื ืืช ืคืจ ืืืืืช ืืฉืจ ืื ืืื ืื ืฉืืข ืืื ื ืืื ืื ืืฉืื ืืื | And with regard to Yom Kippur, now, since it is written: โWith this Aaron will come into the Sanctuary, with a young bull for a sin-offering and a ram for a burnt-offeringโ (Leviticus 16:3), with regard to the verse: โAnd from the congregation of the children of Israel he will take two goat kids for a sin-offering and one ram for a burnt-offering and Aaron will offer his young bull as a sin-offeringโ (Leviticus 16:5โ6), why do I need the emphasis that the goats come from the property of the children of Israel? Learn from it that this term: His, written with regard to the calf, means it is from his own property. | null | null | null | null | null | null | null | null | null | 38 |
{
"$oid": "6555ecc02ad81bc04ec889c0"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 5 | 5 | null | null | ืจื ืืฉื ืืืจ ืื ืื ืคืจ ืืืืืช ืืืื ืืขืืื ืืคืจ ืืืืืช ืืืื ืืขืืื ืืืคืืงื ืจืืฉ ืืฉื ื ืืขืฆืจืช ืืชืจืืืืื ืขืืืืช ื ืื ืื | Rav Ashi stated another reason that distinguishes Yom Kippur from Rosh HaShana and Shavuot. One derives the bull for a sin-offering and ram for a burnt-offering written with regard to Yom Kippur from the bull for a sin-offering and ram for a burnt-offering written with regard to the inauguration, to the exclusion of Rosh HaShana and Shavuot, on which both of them, the bull and the ram, are burnt-offerings. | null | null | null | null | null | null | null | null | null | 39 |
{
"$oid": "6555ecc02ad81bc04ec889c1"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 5 | 6 | null | null | ืจืืื ื ืืืจ ืื ืื ืขืืืื ืืืื ืืืื ืืขืืืื ืืืื ืืืื ืืืคืืงื ืืืืื ืงืืฉืืืชืื ืืืื ืขืืืื ืืืื ืืืื ื ืื ืื | Ravina stated another distinction: One derives a matter that is restricted to the service performed by the High Priest, Yom Kippur, from a matter that is restricted to the service performed by the High Priest, the inauguration, which was performed by Aaron, to the exclusion of all the difficulties raised from the beginning of the discussion, as on the other potential days raised, they are not restricted to service performed by the High Priest; rather, the service on those days may be performed by any priest. | null | null | null | null | null | null | null | null | null | 40 |
{
"$oid": "6555ecc02ad81bc04ec889c2"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 5 | 7 | null | null | ืืืืื ืืืืจื ืืืจ ืจืืื ื ืื ืื ืขืืืื ืชืืื ืืขืืืื ืชืืื ืืืคืืงื ืื ื ืืืื ืชืืื ื ืื ืื ืืื ืชืืื ืืืืืื ืชืืื ืืืื ืืืื ืืืื ื ืงืืืืชื ืืื ืขืืืื ืชืืื ืืืงืื ืืขืืืื ืชืืื ืืืงืื | And some say that Ravina said: One derives a matter that is an initial service from an initial service, to the exclusion of all these that are not initial services. That statement of Ravina is unclear, and the Gemara asks: What is the meaning of initial service? If we say that initial service means one performed by the High Priest; that is identical to the first version of Ravinaโs statement. Rather, it may be understood as follows: One derives the initial service performed in the place, the Holy of Holies, on Yom Kippur, from the initial service performed in the place, the Tabernacle, on the eighth day of the inauguration. Therefore, it is the service of Yom Kippur alone that is derived from the inauguration. | null | null | null | null | null | null | null | null | null | 41 |
{
"$oid": "6555ecc02ad81bc04ec889c3"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 5 | 8 | null | null | ืื ืืชื ืจื ืืืื ืืืจ ืจ' ืืืื ื ืืชื ื ืืื [ืจืื ืืืืฉืข ืื ืืื] ืืชื ื ืชืจืชื ืจ' ืืืื ื ืืชื ื ืืื ืืขืฉืืช ืืืคืจ ืืื ืืขืฉื ืืื ืืืคืืจืื [ืืจืื"ื] ืืชื ื ืชืจืชื ืืขืฉืืช ืืื ืืขืฉื ืคืจื ืืืคืจ ืืื ืืขืฉื ืืื ืืืคืืจืื | When Rav Dimi came from Eretz Yisrael to Babylonia he said: Rabbi Yoแธฅanan taught one case derived from the inauguration, while Rabbi Yehoshua ben Levi taught two. The Gemara elaborates. Rabbi Yoแธฅanan taught one: To do, to make atonement; these are the actions performed on Yom Kippur that require sequestering beforehand, like the inauguration. And Rabbi Yehoshua ben Levi taught two: To do, these are the actions performed in the burning of the red heifer; to atone, these are the actions performed on Yom Kippur. Both require sequestering. | null | null | null | null | null | null | null | null | null | 42 |
{
"$oid": "6555ecc02ad81bc04ec889c4"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 5 | 9 | null | null | ืจ' ืืืื ื ืืชื ื ืืื ืืื ืื ื ืชื ื ืฉืืขืช ืืืื ืงืืื ืืื ืืืคืืจืื ืืฉืืขืช ืืืื ืงืืื ืฉืจืืคืช ืืคืจื ืืขืื ืืขืืื | The Gemara asks: And did Rabbi Yoแธฅanan teach only one case derived from the inauguration, i.e., Yom Kippur? Didnโt we learn explicitly in the mishna: Seven days prior to Yom Kippur, and in another mishna: Seven days prior to the burning of the heifer, the Sages would remove the priest from his home? Apparently, there are two cases in which the priest is sequestered. The Gemara answers: With regard to sequestering the priest prior to the burning of the heifer, the Sages merely established a higher standard. They issued a decree to underscore the sanctity of the ritual after they permitted its performance by a priest who immersed that day. There is no Torah source for the sequestering of the priest in that case. | null | null | null | null | null | null | null | null | null | 43 |
{
"$oid": "6555ecc02ad81bc04ec889c5"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 5 | 10 | null | null | ืืื ื"ืจ ืื ืืืื ืืจ ืืืงืื ื"ืจ ืืืกืื ืืจ ืืืื ื"ืจ ืืืื ื ืืืฉืจ ืขืฉื ืืืื ืืื ืฆืื ื' ืืขืฉืืช ืืืคืจ ืขืืืื ืืขืฉืืช ืืื ืืขืฉื ืคืจื ืืืคืจ ืืื ืืขืฉื ืืื ืืืคืืจืื ืืืื ืืจืืื ืืื ืืชื ืจืืื ืืืจ ืจืื ืืืื ื ืืฉืื ืจืื ืืฉืืขืื ืืขืฉืืช ืืื ืืขืฉื ืคืจื ืืืคืจ ืืื ืืขืฉื ืืื ืืืคืืจืื | The Gemara asks: But didnโt Rabbi Minyomi bar แธคilkiya say that Rabbi Maแธฅseya bar Idi said that Rabbi Yoแธฅanan said that the verse states: โAs has been done this day, so the Lord has commanded to do, to make atonement for youโ (Leviticus 8:34), from which it is derived: To do, these are the actions performed in the burning of the red heifer; to make atonement, these are the actions performed on Yom Kippur? Apparently, even Rabbi Yoแธฅanan taught two cases derived from inauguration. The Gemara resolves the difficulty: That is the opinion of his teacher; however, he himself disagrees. As when Ravin came from Eretz Yisrael, he said that Rabbi Yoแธฅanan said in the name of Rabbi Yishmael: To do, these are the actions performed in the burning of the red heifer; to atone, these are the actions performed on Yom Kippur. That which Rabbi Manyumei cited in the name of Rabbi Yoแธฅanan was the opinion of his teacher, Rabbi Yishmael. | null | null | null | null | null | null | null | null | null | 44 |
{
"$oid": "6555ecc02ad81bc04ec889c6"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 5 | 11 | null | null | ื"ื ืจืืฉ ืืงืืฉ ืืจืื ืืืื ื ืืืืื ืงื ืืืคืช ืื ืืืืืืื ืื ืื ืืืืืื ืื ืืืชืื ืืื ืืขืื ืืื ืืฃ ืืื ื ืื ืื ืืืชืื ืืื ืืขืื ืืื | With regard to the sequestering of the priest, Reish Lakish said to Rabbi Yoแธฅanan: From where did you derive this principle of sequestering? You derived it from the inauguration. If so, just as with regard to the inauguration, failure to perform all the details that are written in its regard invalidates it, so too here, with regard to Yom Kippur, failure to perform all the details that are written in its regard invalidates the Yom Kippur service. All the halakhot of sequestering must be precisely observed. | null | null | null | null | null | null | null | null | null | 45 |
{
"$oid": "6555ecc02ad81bc04ec889c7"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 5 | 12 | null | null | ืืื ืชืืื ืืื ื ืื ืืืชื ื ืืืชืงืื ืื ืื ืืื ืืืจ ืืื ืงืชื ื ืืคืจืืฉืื ืืื ืชืืื ืืื ืืชืงืื ืื ืืคืจืืฉืื ืืืชื ื ืื ืืืื ืืืืื ืืชืงืื ืื ืื ืืืื ืืืืื ืืคืจืืฉืื | And if you say: Indeed, that is so; didnโt we learn in the mishna: And they would designate another priest in his stead, and it is not taught with regard to the designated priest: Seven days before Yom Kippur they remove him from his house, although ultimately he may perform the Yom Kippur service. Apparently, failure to sequester the priest does not invalidate the service. And if you say in response: What is the meaning of: They would designate? It means: They would remove; that is implausible. Were that so, let the mishna teach either with regard to both this High Priest and that designated replacement: They would designate; or with regard to both this High Priest and that designated replacement: They would remove. | null | null | null | null | null | null | null | null | null | 46 |
{
"$oid": "6555ecc02ad81bc04ec889c8"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 5 | 13 | null | null | ื"ื ืืื ืืจ ืืืืื ืืืืฃ ืื ืืืจ ืืกืื ื ืืืชืื (ืฉืืืช ืื, ืื) ืืืฉืืื ืืืื ื' ืขื ืืจ ืกืื ื ืืืืกืื ืืขื ื ืฉืฉืช ืืืื ืืืงืจื ืื ืืฉื ืืืื ืืฉืืืขื ืืืื ืืชืื ืืืงืจื ืื ืืฉื ืืืื ืืฉืืืขื ืืื ืฉืฉืช ืืืื ืื ืื ื ืื ืฉืื ืื ืื ืก ืืืื ื ืฉืืื ื ืืขืื ืคืจืืฉืช ืฉืฉื | Rabbi Yoแธฅanan said to Reish Lakish: Rather, from where do you, Master, derive the halakha of sequestering before Yom Kippur? Reish Lakish said to him: I derive it from Sinai, as it is written: โAnd the glory of the Lord abode upon Mount Sinai and the cloud covered him [vaykhasehu] six days, and He called to Moses on the seventh day from the midst of the cloudโ (Exodus 24:16). The masculine suffix hu in vaykhasehu can be interpreted either as him, referring to Moses, or as it, referring to the mountain. Now, since it states: โAnd He called to Moses on the seventh day,โ what is derived from the previous explicit mention of six days? These six days are mentioned as a paradigm, from which a general principle is derived that anyone who enters the camp of the Divine Presence, the site of the revelation at Mount Sinai, or the place where the Divine Presence rests, the Holy of Holies, requires prior sequestering for six days of sanctification. | null | null | null | null | null | null | null | null | null | 47 |
{
"$oid": "6555ecc02ad81bc04ec889c9"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 5 | 14 | null | null | ืืื ืื ื ืฉืืขื ืชื ื ืืชื ืืชืื ืจืื ืืืืื ืื ืืชืืจื ืืื ืืืืืฉ | The Gemara asks: Wasnโt it seven, not six, days of sequestering that we learned in the mishna? Reish Lakish answered: The mishna that requires sequestering for seven days is the opinion of Rabbi Yehuda ben Beteira, who is concerned | null | null | null | null | null | null | null | null | null | 48 |
{
"$oid": "6555ecc02ad81bc04ec889ca"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 6 | 0 | null | null | ืืืืืืช ืืืชื | about the ritual impurity of the priestโs home, i.e., his wife. This is done lest he become impure through relations with a menstruating woman, which is ritual impurity lasting seven days. Therefore, he is removed from his home for seven days. | null | null | null | null | null | null | null | null | null | 49 |
{
"$oid": "6555ecc02ad81bc04ec889cb"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 6 | 1 | null | null | ืืืจ ืืื ืจ' ืืืื ื ืืจืืฉ ืืงืืฉ ืืฉืืื ืืืืื ืืืืคืื ื ืืืืืืื ืืืื ื ืืชื ืื ืื ืืื ืืืื ืขืืื ืื ืฉืืขื ืืื ืืืืืช ืฉืืื ืฉื ืืืืื ื ืื ืืืื ืืืืืืื ืืื ืืืืื ืืืืคืช ืืกืื ื ืืืื ืืกืื ื ืื ืืืื | Rabbi Yoแธฅanan said to Reish Lakish: Granted, according to my opinion, that I derive the halakha of sequestering from the inauguration, that explains that which is taught in the baraita: With regard to both this priest engaged in the burning of the red heifer and that High Priest prior to Yom Kippur, one sprinkles upon him for all seven days the purification water mixed with ashes from samples from all the previous red heifer sin-offerings that were safeguarded there in the Temple. The reason for this practice is that there was also sprinkling during the inauguration. However, according to your opinion, that you derive it from Sinai, was there in fact sprinkling at Sinai? According to your opinion, why are the priests sprinkled? | null | null | null | null | null | null | null | null | null | 50 |
{
"$oid": "6555ecc02ad81bc04ec889cc"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 6 | 2 | null | null | ืืืจ ืืื ืืืืขืืื ืื ื ืืื ืืืืืืื ืื ืืื ืืื ืื ืื ืงืฉืื ืืชื ื ืจืื ืืืื ื ืื ืกื ืืื ืชืืช ืื ืืื ืืืืื ืืืื ืืกืื ื ืื ืืืื ืืืจ ืืื ืืขืื ืืขืืื | Reish Lakish said to him: And according to your reasoning, does it work out well? At the inauguration, the sprinkling was with blood; here, the sprinkling was with water. Rabbi Yoแธฅanan answered: That is not difficult, as Rabbi แธคiyya taught: Water replaced blood, but both have the status of sprinkling. However, according to your reasoning, at Sinai, was there sprinkling at all? Reish Lakish said to him: The Sages merely established a higher standard, and this sprinkling is not a requirement. | null | null | null | null | null | null | null | null | null | 51 |
{
"$oid": "6555ecc02ad81bc04ec889cd"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 6 | 3 | null | null | ืชื ืื ืืืืชื' ืืจืื ืืืื ื ืชื ืื ืืืืชืื ืืจืืฉ ืืงืืฉ ืชื ืื ืืืืชืื ืืจ' ืืืื ื (ืืืงืจื ืื, ื) ืืืืช ืืื ืืืจื ืื ืืงืืฉ ืืื ืฉืืืืจ ืืขื ืื ืืื ืืื ืืขื ืื ืืืืืืื ืืื ืืืืจ ืืขื ืื ืืืืืืื ืืืจื ืคืืจืฉ ืฉืืขื ืืฉืืฉ ืืื ืืื ืืืฉื ืืกืจ ืื ืื ืฉืืขื ืืื ืืื ืื ืืขืืืื | The Gemara comments: A baraita was taught in accordance with the opinion of Rabbi Yoแธฅanan that the sequestering is derived from the inauguration; and a baraita was taught in accordance with the opinion of Reish Lakish that it is derived from Sinai. The Gemara elaborates: A baraita was taught in accordance with the opinion of Rabbi Yoแธฅanan: It was stated with regard to the inauguration: โWith this Aaron will come into the Sanctuary, with a young bull for a sin-offering and a ram for a burnt-offeringโ (Leviticus 16:3). To what is the term: With this, referring? It is referring to that which is stated in the matter. What is the matter? It is the matter of the inauguration. In the manner that the priest was prepared for the inauguration, so too is he prepared for Yom Kippur. And what is stated in the matter of the inauguration? It is that Aaron the priest withdrew for seven days and served one day, and Moses transmitted the Torah guidelines to him all seven days in order to train him in the Sanctuary service. | null | null | null | null | null | null | null | null | null | 52 |
{
"$oid": "6555ecc02ad81bc04ec889ce"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 6 | 4 | null | null | ืืืฃ ืืืืจืืช ืืื ืืืื ืคืืจืฉ ืฉืืขื ืืืฉืืฉ ืืื ืืื ืืฉื ื ืชืืืืื ืืืืื ืืชืืืืืื ืฉื ืืฉื ืืืคืืงื ืฆืืืงืื ืืืกืจืื ืื ืื ืฉืืขื ืืื ืืื ืื ืืขืืืื | And throughout the generations as well, the High Priest withdraws seven days prior to Yom Kippur and serves one day. And two Torah scholars from among the students of Moses, to the exclusion of Sadducees, who are not students of Moses, transmit the Torah guidelines to him all seven days in order to train him in the Sanctuary service. | null | null | null | null | null | null | null | null | null | 53 |
{
"$oid": "6555ecc02ad81bc04ec889cf"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 6 | 5 | null | null | ืืืื ืืืจื ืฉืืขืช ืืืื ืงืืื ืืื"ื ืืคืจืืฉืื ืืื ืืืื ืืืืชื ืืืฉืืช ืคืจืืืจืื ืืืฉื ืฉืืคืจืืฉืื ื"ื ืื ืืคืจืืฉืื ืืื ืืฉืืจืฃ ืืช ืืคืจื ืืืฉืื ืฉืขื ืคื ื ืืืืจื ืฆืคืื ื ืืืจืื ืืืื ืื ืืืื ืื ืืืื ืขืืื ืื ืฉืืขื ืืื ืืืืืช ืฉืืื ืฉื | From there the Sages said in the mishna: Seven days prior to Yom Kippur the Sages would remove the High Priest, who performs the entire Yom Kippur service, from his house to the Chamber of Parhedrin; and just as the Sages would remove the High Priest, so do they remove the priest who burns the heifer, from his house to the chamber that was before the bira at the northeast corner of the courtyard on the Temple Mount. And with regard to both this priest whom the Sages sequester prior to Yom Kippur and that priest whom the Sages sequester prior to engaging in the burning of the heifer, one sprinkles upon him, for all seven days of sequestering, the purification water with ashes from all the previous red heifer sin-offerings that were safeguarded there in the Temple. | null | null | null | null | null | null | null | null | null | 54 |
{
"$oid": "6555ecc02ad81bc04ec889d0"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 6 | 6 | null | null | ืืื ืชืืืจ ืืืืืืื ืื ืืื ืืื ืืืจืช ื ืื ืกื ืืื ืชืืช ืื ืืืืืจ ืืืฉืจ ืขืฉื ืืืื ืืื ืฆืื ื' ืืขืฉืืช ืืืคืจ ืขืืืื ืืขืฉืืช ืืื ืืขืฉื ืคืจื ืืืคืจ ืืื ืืขืฉื ืืื"ื | And if you say that at the inauguration the sprinkling was with blood, and here the sprinkling was with water, you said: Water replaced blood. And it says in the verse: โAs has been done this day, so the Lord has commanded to do, to make atonement for youโ (Leviticus 8:34). To do, these are the actions performed in the burning of the red heifer; to make atonement, these are the actions performed on Yom Kippur. This baraita, then, is proof for the opinion of Rabbi Yoแธฅanan. | null | null | null | null | null | null | null | null | null | 55 |
{
"$oid": "6555ecc02ad81bc04ec889d1"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 6 | 7 | null | null | ืืืื ืืืืช ืืืืขื ืืื ืืืืคืื ืืคืจ ืื ืืงืจ ืืืืืช ืืืื ืืขืืื ืืืจื ืื ืืงืจืื ืืืืืื ืืืื ืงืจื ืืื ืื ืืืื ืืื ืืืืช ืฉืืขืช ืืื ื ืชืจืชื | The Gemara analyzes the baraita. But the term: With this [bezot], is required for the meaning of the verse itself; the priest is required to bring a young bull for a sin-offering and a ram for a burnt-offering. The Sages say in response: If the term comes to teach only with regard to the offerings, let the verse say: With this [bezeh], in the masculine, referring to the bull, or: With these [beโelleh], referring to the bull and the ram. What, then, may be derived from the use of the feminine term bezot, which refers to neither the bull nor the ram? Learn from it two conclusions; one with regard to the offerings and one with regard to sequestering. | null | null | null | null | null | null | null | null | null | 56 |
{
"$oid": "6555ecc02ad81bc04ec889d2"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 6 | 8 | null | null | ืืื ืืืืืจ ืืื ืชืืื ืืื"ื ืงืื ืืื ืืืขื ืคืจืืฉื ืืืืฉืืื ืืืืืืื ืืื ืืืื"ื ืืขืืื ืื ืื ื ืื ื"ื ืงืื ืืื ืืืขื ืคืจืืฉื ืืื ื"ื ืืขืืื ืื ืช"ืฉ ืืืฉืจ ืขืฉื ืืื' | The Gemara continues its analysis of the baraita. What is the meaning of the term: And it says? Why does the baraita cite an additional proof from another verse? Why wasnโt the first proof sufficient? And if you say that it is on the first Yom Kippur when Aaron performed the service that the High Priest requires sequestering, as we find in the inauguration when the priests were sequestered before being consecrated as priests, but on Yom Kippur in general, no, subsequent High Priests do not require sequestering; or alternatively, if you say: It is the first High Priest who requires sequestering, as did all the priests during the inauguration, but subsequent High Priests in general, no, they do not require sequestering before Yom Kippur; then come and hear that which it says in the verse: โAs has been done this day, so the Lord has commanded to do,โ meaning that this is a mitzva for all generations. | null | null | null | null | null | null | null | null | null | 57 |
{
"$oid": "6555ecc02ad81bc04ec889d3"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 6 | 9 | null | null | ืชื ืื ืืืืชืื ืืจืืฉ ืืงืืฉ ืืฉื ืขืื ืืขื ื ืื ืชืืกื ืืขื ื ืื ืชืงืืฉ ืืขื ื ืืื ืืงืื ืชืืจื ืืืฉืจืื ืืงืืืฉื ืฉื ืืืจ (ืฉืืืช ืื, ืื) ืืืฉืืื ืืืื ื' ืขื ืืจ ืกืื ื ืื ืืื ืืขืฉื ืืืจ ืขืฉืจืช ืืืืจืืช ืฉืืื ืชืืื ืืืจืืขืื ืืื ืืืจื ืจืื ืืืกื ืืืืืื | And a baraita was taught in accordance with the opinion of Reish Lakish that sequestering is derived from Sinai: Moses ascended in the cloud, and was covered in the cloud, and was sanctified in the cloud, in order to receive the Torah for the Jewish people in sanctity, as it is stated: โAnd the glory of the Lord abode upon Mount Sinai and the cloud covered him six days, and He called to Moses on the seventh day from the midst of the cloudโ (Exodus 24:16). This was an incident that occurred after the revelation of the Ten Commandments to the Jewish people, and these six days were the beginning of the forty days that Moses was on the mountain (see Exodus 24:18); this is the statement of Rabbi Yosei HaGelili. The opinion of Rabbi Yosei HaGelili corresponds to that of Reish Lakish; Moses withdrew for six days before receiving permission to stand in the presence of God. | null | null | null | null | null | null | null | null | null | 58 |
{
"$oid": "6555ecc02ad81bc04ec889d4"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 6 | 10 | null | null | ืจ"ืข ืืืืจ ืืืฉืืื ืืืื ื' ืืจืืฉ ืืืืฉ | Rabbi Akiva says: This incident occurred before the revelation of the Ten Commandments to the Jewish people, and when the Torah says: โAnd the glory of the Lord abode upon Mount Sinai,โ it is referring to the revelation of the Divine Presence that began on the New Moon of Sivan, which was six days before the revelation of the Ten Commandments. | null | null | null | null | null | null | null | null | null | 59 |
{
"$oid": "6555ecc02ad81bc04ec889d5"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 7 | 0 | null | null | ืืืืกืื ืืขื ื ืืืจ ืืืงืจื ืื ืืฉื [ืืฉื] ืืื ืืฉืจืื ืขืืืืื ืืื ืื ืืืชืื ืืื ืืืืง ืืืื ืืืฉื ืจืื ื ืชื ืืืืจ ืื ืื ืืืชืื ืืื ืืืจืง ืืืืื ืืฉืชืื ืฉืืืขืื ืืฉืืื ืืืืืื ืืฉืจืช | And that which is written: โAnd the cloud covered him,โ means the cloud covered it, the mountain, and not him, Moses. โAnd He called to Mosesโ; Moses and all of the Jewish people were standing at the foot of the mountain and listening, and if God did not mean that Moses was to climb the mountain, why did He call him? The verse comes only to accord deference to Moses, as the entire nation heard God address him. Rabbi Natan says: Moses was in fact called to enter the cloud; however, his entrance was not for the purpose of sequestering and purifying him, rather, the verse comes only to cleanse the food and drink that was in his intestines, to render him like the ministering angels who require neither food nor drink. | null | null | null | null | null | null | null | null | null | 60 |
{
"$oid": "6555ecc02ad81bc04ec889d6"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 7 | 1 | null | null | ืจ' ืืชืื ืื ืืจืฉ ืืืืจ ืื ืื ืืืชืื ืืื ืืืืื ืขืืื ืืื ืฉืชืื ืชืืจื ื ืืชื ืช ืืืืื ืืจืชืช ืืืืืข ืฉื ืืืจ (ืชืืืื ื, ืื) ืขืืื ืืช ื' ืืืจืื ืืืืื ืืจืขืื ืืื ืืืืื ืืจืขืื ืืืจ ืจื ืืื ืืจ ืืชื ื ืืืจ ืจื ืืืงืื ืืืื ืฉื ืชืื ืจืขืื | Rabbi Matya ben แธคarash says: The verse calling Moses into the cloud comes only to intimidate Moses, to instill in him a sense of awe of the Creator, so that the Torah would be delivered with reverence, with quaking and with trembling, as it is stated: โServe the Lord with awe, and rejoice with tremblingโ (Psalms 2:11). Apropos the end of the verse, the Gemara asks: What is the meaning of โand rejoice with tremblingโ? Joy and trembling seem contradictory. Rav Adda bar Mattana said that Rav said: Where there is the joy of fulfilling a mitzva, there will be the trembling of the awe of Heaven there. | null | null | null | null | null | null | null | null | null | 61 |
{
"$oid": "6555ecc02ad81bc04ec889d7"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 7 | 2 | null | null | ืืืื ืงื ืืืคืืื ืจืื ืืืกื ืืืืืื ืืจ"ืข ืืคืืืืชื ืืื ื ืชื ืื ืืชื ืื ืืฉืฉื ืืืืืฉ ื ืืชื ื ืชืืจื ืืืฉืจืื ืจืื ืืืกื ืืืืจ ืืฉืืขื ืื ืืื ืืืืจ ืืฉืฉื ืืฉืฉื ื ืืชื ื ืืืฉืืขื ืขืื (ืืืชืื (ืฉืืืช ืื, ืื) ืืืงืจื ืื ืืฉื ืืืื ืืฉืืืขื) ืืื ืืืืจ ืืฉืืขื ืืฉืืขื ื ืืชื ื ืืืฉืืขื ืขืื [ืืืชืื ืืืงืจื ืื ืืฉื ืืืื ืืฉืืืขื] | Apropos the interpretation of the verse with regard to revelation, the Gemara asks: With regard to what do Rabbi Yosei HaGelili and Rabbi Akiva disagree? The Gemara explains that their dispute is parallel to the dispute between these other tannaโim, as it was taught in a baraita: On the sixth day of the month of Sivan, the Torah, the Ten Commandments, was given to the Jewish people. Rabbi Yosei says: It was on the seventh day of the month. According to the one who said that it was on the sixth, the Torah was given on the sixth, which is the day of the revelation of the Ten Commandments, and on the seventh day of the month Moses ascended the mountain, as it is written: โAnd He called to Moses on the seventh dayโ (Exodus 24:16). According to the one who said that the Torah was given on the seventh of the month, it was given on the seventh and Moses ascended on the seventh, as it is written: โAnd he called to Moses on the seventh day.โ | null | null | null | null | null | null | null | null | null | 62 |
{
"$oid": "6555ecc02ad81bc04ec889d8"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 7 | 3 | null | null | ืจืื ืืืกื ืืืืืื ืกืืจ ืื ืืชื ื ืงืื ืืืืจ ืืฉืฉื ืืืืืฉ ื ืืชื ื ืชืืจื ืืืื ืื ืืื ืืขืฉื ืืืจ ืขืฉืจืช ืืืืจืืช (ืฉืืืช ืื, ืื) ืืืฉืืื ืืืื ื' ืขื ืืจ ืกืื ื ืืืืกืื ืืขื ื ืฉืฉืช ืืืื ืืืฉื ืืืงืจื ืื ืืฉื ืืืื ืืฉืืืขื ืืงืืืื ืฉืืจ ืชืืจื ืืื ืกืืงื ืืขืชื ืืืฉืืื ืืืื ื' ืืจ"ื ืืืืกืื ืืขื ื ืืืจ ืืืงืจื ืื ืืฉื ืืืื ืืฉืืืขื ืืงืืืื ืขืฉืจืช ืืืืจืืช ืื ืงืืืื ืืื ืืฉืฉื ืืื ืืกืชืืง ืขื ื ืืฉืฉื | The Gemara proceeds to link the two disputes. Rabbi Yosei HaGelili holds in accordance with the opinion of the first tanna in the baraita, who said that it was on the sixth of the month that the Torah was given; therefore, this incident occurred after the revelation of the Ten Commandments. That is why he explains the verse โAnd the glory of the Lord abode on Mount Sinai and the cloud covered him for six daysโ to mean that the cloud covered Moses, and He called to Moses on the seventh day to receive the rest of the Torah. As, should it enter your mind to interpret the verse as follows: โAnd the glory of the Lord abodeโ from the New Moon of Sivan; โAnd the cloud covered it,โ the mountain; โAnd He called to Moses on the seventh day,โ to receive only the Ten Commandments; didnโt they already receive the Ten Commandments on the sixth of the month, and the cloud that was on the mountain already departed on the sixth of the month? | null | null | null | null | null | null | null | null | null | 63 |
{
"$oid": "6555ecc02ad81bc04ec889d9"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 7 | 4 | null | null | ืืจืื ืขืงืืื ืกืืจ ืื ืืจืื ืืืกื ืืืืจ ืืฉืืขื ืืืืฉ ื ืืชื ื ืชืืจื ืืืฉืจืื ืืฉืืื ืืจ' ืขืงืืื ืืืื ื ืืืฉืืืช ืื ืืฉืืขื ืขืฉืจ ืืชืืื ื ืฉืชืืจื ืืืืืืช ืขืฉืจืื ืืืจืืขื ืืกืืื ืืฉืืชืกืจ ืืชืืื ืืื ืืื ืืจืืขืื ืืืืื ืืืื ืืืจ ืืืฉืืกืจ ืืชืืื ื ืืืช ืืืชื ืืชืืจืื ืื ืืืืืืช | And Rabbi Akiva holds in accordance with the opinion of Rabbi Yosei, who said that on the seventh of the month the Torah was given to the Jewish people. That is why Moses was summoned on the seventh of the month immediately after the revelation of the Ten Commandments. The Gemara asks: Granted, according to the opinion of Rabbi Akiva that the Torah was given on the seventh of Sivan and Moses then proceeded to climb the mountain and remain there for forty days, that explains the calculation that you find: On the seventeenth of Tammuz the tablets were shattered, according to the standard tradition. How so? Calculate twenty-four days until the end of Sivan and sixteen days of Tammuz; they total the forty days that he was on the mountain. On the seventeenth of Tammuz he descended from the mountain and came and shattered the tablets. | null | null | null | null | null | null | null | null | null | 64 |
{
"$oid": "6555ecc02ad81bc04ec889da"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 7 | 5 | null | null | ืืื ืืจ' ืืืกื ืืืืืื ืืืืจ ืฉืฉื ืืคืจืืฉื ืืืจืืขืื ืืืจ ืขื ืขืฉืจืื ืืชืืช ืืชืืื ืื ืืชืืืจ ืืืืืช ืืืจ ืื ืจ' ืืืกื ืืืืืื ืืจืืขืื ืืืจ ืืืื ืฉืฉื ืืคืจืืฉื | However, according to Rabbi Yosei HaGelili, who said: There were six days of sequestering after the Torah was given and an additional forty days that Moses was on the mountain, the tablets were not shattered until the twenty-third of Tammuz, contrary to the standard tradition. Rabbi Yosei HaGelili could have said to you: The forty days that Moses was on the mountain include the six days of sequestering. | null | null | null | null | null | null | null | null | null | 65 |
{
"$oid": "6555ecc02ad81bc04ec889db"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 7 | 6 | null | null | ืืืจ ืืจ ืืืงืจื ืื ืืฉื ืืฉื ืืื ืืฉืจืื ืขืืืืื ืืกืืืข ืืื ืืจ"ื ืืืืจ ืจืื ืืืขืืจ ืืืงืจื ืื ืืฉื ืืฉื ืืื ืืฉืจืื ืขืืืืื ืืื ืื ืืืชืื ืืื ืืืืง ืื ืืืื ืืืฉื | The Master said in that baraita cited above that when the Torah says: โAnd He called to Moses,โ it means that Moses and all of the Jewish people were standing and listening. The Gemara suggests that this supports the opinion of Rabbi Elazar, as Rabbi Elazar said that when the Torah says: โAnd He called to Moses,โ it means that Moses and all of the Jewish people were standing and listening and the verse comes only to accord deference to Moses. From Rabbi Elazarโs statement it is clear that all of Israel heard the voice of God. | null | null | null | null | null | null | null | null | null | 66 |
{
"$oid": "6555ecc02ad81bc04ec889dc"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 7 | 7 | null | null | ืืืชืืื ืงืื ืื ืงืื ืืืื ืืฉื ืฉืืข ืืื ืืฉืจืื ืื ืฉืืขื ืื ืงืฉืื ืื ืืกืื ื ืื ืืืื ืืืขื ืืื ืืขืืช ืืืื ืื ืงืฉืื ืื ืืงืจืืื ืื ืืืืืจ | The Gemara raises an objection: The Torah states: โAnd when Moses went into the Tent of Meeting that He might speak with him, then he heard the voice speaking unto him from above the Ark cover that was upon the Ark of the Testimony, from between the two cherubs; and He spoke unto himโ (Numbers 7:89). The Torah could have said: He heard the voice speaking to him; however, instead the verse said: He heard the voice speaking unto him, indicating that the voice reached him alone. Moses alone heard Godโs voice and all of the Jewish people did not hear it. The Gemara answers: This is not difficult. This case, where everyone heard Godโs voice, was at Sinai. That case, where Moses alone heard Godโs voice, was at the Tent of Meeting. Or if you wish, say instead an alternative resolution. This is not difficult; when God addressed Moses by calling to him, everyone heard; that which God subsequently communicated by speaking, Moses alone heard. | null | null | null | null | null | null | null | null | null | 67 |
{
"$oid": "6555ecc02ad81bc04ec889dd"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 7 | 8 | null | null | ืจ' ืืจืืงื ืจืื ืงืจืื ืงืืื ืืจ' ืืืขืืจ ืืืืจื ืื ืืืจ ืจ' ืืจืืงื ืจ' ืืืขืืจ ืจืื ืืชืื (ืฉืืืช ื, ืื) ืืื ืืืื ืืฉื ืืื ืื ืืื ืืืขื ืื ืฉืื ืขืืื ืืขื ื ืืืชืื (ืฉืืืช ืื, ืื) ืืืื ืืฉื ืืชืื ืืขื ื ืืืื ืฉืชืคืกื ืืงืืืฉ ืืจืื ืืื ืืืฉื ืืืืืื ืืขื ื | Rabbi Zerika raised a contradiction between verses before Rabbi Elazar, and some say that Rabbi Zerika said that Rabbi Elazar raised a contradiction: It is written in one place: โAnd Moses was not able to enter into the Tent of Meeting because the cloud dwelt on itโ (Exodus 40:35), as Moses was unable to enter the cloud. And it is written elsewhere: โAnd Moses came into the cloudโ (Exodus 24:18). This teaches that the Holy One, Blessed be He, grabbed Moses and brought him into the cloud since he could not enter on his own. | null | null | null | null | null | null | null | null | null | 68 |
{
"$oid": "6555ecc02ad81bc04ec889de"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 7 | 9 | null | null | ืืื ืจ' ืืฉืืขืื ืชื ื ื ืืืจ ืืื ืืชืื ืื ืืืจ ืืืื ืืชืื (ืฉืืืช ืื, ืื) ืืืืืื ืื ื ืืฉืจืื ืืชืื ืืื ืื ืืืื ืฉืืื ืืืชืื (ืฉืืืช ืื, ืื) ืืืืื ืืื ืืืื ืืฃ ืืื ืฉืืื: | The school of Rabbi Yishmael taught: There is a verbal analogy that resolves this contradiction. It is stated here: โAnd Moses came into the cloud,โ and it is stated below, in another verse: โAnd the children of Israel went into the sea on dry landโ (Exodus 14:22); Just as below, there was a path within the sea, as it is written: โAnd the water was a wall for themโ (Exodus 14:22), here too, there was a path through the cloud, but Moses did not actually enter the cloud. | null | null | null | null | null | null | null | null | null | 69 |
{
"$oid": "6555ecc02ad81bc04ec889df"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 7 | 10 | null | null | (ืืืงืจื ื, ื) ืืืงืจื ืื ืืฉื ืืืืืจ ืืื ืืงืืื ืงืจืืื ืืืืืืจ ืืืืื ืชืืจื ืืจื ืืจืฅ ืฉืื ืืืืจ ืืื ืืืจ ืืืืืจื ืืื ื"ื ืงืืจืื ืืกืืืข ืืื ืืจืื ืื ืื ื ืืืืจ ืจืื ืื ืื ื ืื ืืืืจ ืืื ืืืจ ืืืืืจื ืืื ืื ืื ืงืืจืื ืืืืจ ืืืจ ืจ' (ืืืกืื ืืจ ืืจืื ืืจืื ืืกืื ืืฉืืื ืืจ' ืืืกืื) ืจืื ืื ืืื ืืืืืจ ืืืจ ืืืืืจื ืฉืืื ืืื ืืืืจ ืขื ืฉืืืืจ ืื ืื ืืืืจ ืฉื ืืืจ (ืืืงืจื ื, ื) ืืืืืจ ื' ืืืื ืืืื ืืืขื ืืืืจ | The verse says: โAnd He called unto Moses, and the Lord spoke unto him from within the Tent of Meeting, sayingโ (Leviticus 1:1). Why does the verse mention calling before speaking, and God did not speak to him at the outset? The Torah is teaching etiquette: A person should not say anything to another unless he calls him first. This supports the opinion of Rabbi แธคanina, as Rabbi แธคanina said: A person should not say anything to another unless he calls him first. With regard to the term concluding the verse: โSaying,โ Rabbi Musya, grandson of Rabbi Masya, said in the name of Rabbi Musya the Great: From where is it derived with regard to one who tells another some matter, that it is incumbent upon the latter not to say it to others until the former explicitly says to him: Go and tell others? As it is stated: โAnd the Lord spoke to him from within the Tent of Meeting, saying [lemor].โ Lemor is a contraction of lo emor, meaning: Do not say. One must be given permission before transmitting information. | null | null | null | null | null | null | null | null | null | 70 |
{
"$oid": "6555ecc02ad81bc04ec889e0"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 7 | 11 | null | null | ืืืื ืืชืจืืืืืื ืกืืืจื ืืื ืืืืืื ืื ืืืชืื ืืื ืืขืื ืืื ืืืืชืืจ ืืืืืื ืจ' ืืืื ื ืืจืื ืื ืื ื ืื ืืืจ ืื ืืืชืื ืืื ืืขืื ืืื ืืื ืืืจ ืืืจ ืืืขืื ืืืืจืืช ืืขืื ืืื ืฉืืื ืืขืื ืืืืจืืช ืืื ืืขืื ืืื | After digressing to interpret the verses with regard to Mount Sinai, the Gemara resumes its discussion of the statements of Rabbi Yoแธฅanan and Reish Lakish. Based on the question Reish Lakish addressed to Rabbi Yoแธฅanan and the fact that Rabbi Yoแธฅanan accepted the premise of that question, we learn by inference that both maintain that with regard to the inauguration, failure to perform all the details that are written in its regard invalidates the inauguration. As it is stated: Rabbi Yoแธฅanan and Rabbi แธคanina disagree. One said: Failure to perform all the details that are written in its regard invalidates the inauguration. And one said: A matter that invalidates offerings throughout the generations invalidates the inauguration; a matter that does not invalidate offerings throughout the generations does not invalidate the inauguration. | null | null | null | null | null | null | null | null | null | 71 |
{
"$oid": "6555ecc02ad81bc04ec889e1"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 7 | 12 | null | null | ืชืกืชืืื ืืจ' ืืืื ื ืืื ืืืืจ ืื ืืืชืื ืืื ืืขืื ืืื ืืืงืืืจ ืืื ืจ' ืฉืืขืื ืื ืืงืืฉ ืืจ' ืืืื ื ืื ืื ืืืืืื ืื ืืืชืื ืืื ืืขืื ืืื ืืื ืงื ืืืืจ ืืื ืืื ืืืื ืชืกืชืืื | Conclude that Rabbi Yoแธฅanan is the one who said: Failure to perform all the details that are written in its regard invalidates the inauguration. This may be concluded from the fact that Rabbi Shimon ben Lakish says to Rabbi Yoแธฅanan: Just as with regard to the inauguration, failure to perform all the details that are written in its regard invalidates the inauguration, so too is the halakha with regard to Yom Kippur, and Rabbi Yoแธฅanan did not respond and did not say anything, indicating that he agreed. The Gemara states: Conclude that this indeed is the opinion of Rabbi Yoแธฅanan. | null | null | null | null | null | null | null | null | null | 72 |
{
"$oid": "6555ecc02ad81bc04ec889e2"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 7 | 13 | null | null | ืืื ืืื ืืืื | The Gemara asks: What is the practical halakhic difference between the opinions of Rabbi Yoแธฅanan and Rabbi แธคanina? | null | null | null | null | null | null | null | null | null | 73 |
{
"$oid": "6555ecc02ad81bc04ec889e3"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 8 | 0 | null | null | ืืืจ ืจื ืืืกืฃ ืกืืืื ืืืื ืืื ืืืื ืื"ื ืื ืืืชืื ืืื ืืขืื ืืื ืกืืืื ืืขืืื ืื"ื ืืืจ ืฉืืื ืืขืื ืืืืจืืช ืืื ืืขืื ืืื ืกืืืื ืื ืืขืืื | Rav Yosef said: The practical difference between them relates to the question of placing hands on the head of an animal brought as an offering. According to the one who said: Failure to perform all the details that are written in its regard, including details that do not invalidate offerings throughout the generations, invalidates the inauguration, failure to perform the placing of hands on the head of the animal also invalidates the inauguration. According to the one who said: A matter that does not invalidate offerings throughout the generations does not invalidate the inauguration, failure to perform the placing of hands on the head of the animal does not invalidate the inauguration. | null | null | null | null | null | null | null | null | null | 74 |
{
"$oid": "6555ecc02ad81bc04ec889e4"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 8 | 1 | null | null | ืืืืืจืืช ืื ื ืื ืืื ืืขืืื ืืชื ืื (ืืืงืจื ื, ื) ืืกืื ืื ืจืฆื ืืื ืกืืืื ืืืคืจืช ืืืื ืืื ืืคืจื ืืื ืืื ืฉื ืืืจ (ืืืงืจื ืื, ืื) ืื ืืื ืืื ืื ืคืฉ ืืืคืจ | And with regard to the halakhot of offerings that apply throughout the generations the Gemara asks: From where do we derive that failure to place hands on the head of the animal does not invalidate the offering? The Gemara answers: As it was taught in a baraita that the verse states: โAnd he shall place his hand on the head of the burnt-offering, and it shall be accepted for him to atone on his behalfโ (Leviticus 1:4). Does the placing of hands atone for oneโs sins? Isnโt atonement accomplished only by the sprinkling of the blood, as it is stated: โFor it is the blood that makes atonement by reason of the lifeโ (Leviticus 17:11)? | null | null | null | null | null | null | null | null | null | 75 |
{
"$oid": "6555ecc02ad81bc04ec889e5"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 8 | 2 | null | null | ืืื ืช"ื ืืกืื ืื ืจืฆื ืฉืื ืขืฉืื ืืกืืืื ืฉืืจื ืืฆืื ืืขืื ืขืืื ืืืชืื ืืืืื ืื ืืคืจ ืืืคืจ | And for what purpose, then, does the verse state: โAnd he shall placeโฆand it shall be acceptedโ? It teaches that if one deemed the ritual of placing hands to be a peripheral aspect of the mitzva and consequently failed to perform it, the verse ascribes to him status as though he did not achieve optimal atonement; and nevertheless, the offering atones for his sins. Apparently, failure to lay hands on the head of the offering does not invalidate the offering throughout the generations, as atonement can be achieved without it. Nevertheless, according to the opinion of Rabbi Yoแธฅanan, failure to lay hands on the offering invalidates the offerings brought during the inauguration. | null | null | null | null | null | null | null | null | null | 76 |
{
"$oid": "6555ecc02ad81bc04ec889e6"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 8 | 3 | null | null | ืจื ื ืืื ืืจ ืืฆืืง ืืืจ ืชื ืืคื ืืืื ืืื ืืืื ืื"ื ืื ืืืชืื ืืื ืืขืื ืืื ืืขืืื ืืื"ื ืืืจ ืฉืืื ืืขืื ืืืืจืืช ืืื ืืขืื ืืื ืื ืืขืืื | Rav Naแธฅman bar Yitzแธฅak said: The issue of waving the offering is the practical difference between the opinions of Rabbi Yoแธฅanan and Rabbi แธคanina. According to the one who said: Failure to perform all the details that are written in its regard invalidates the inauguration, failure to wave the offering also invalidates the inauguration. And according to the one who said: A matter that does not invalidate offerings throughout the generations does not invalidate the inauguration, failure to wave the offering does not invalidate the inauguration. | null | null | null | null | null | null | null | null | null | 77 |
{
"$oid": "6555ecc02ad81bc04ec889e7"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 8 | 4 | null | null | ืืืืืจืืช ืื ื ืื ืืื ืืขืืื ืืชื ืื (ืืืงืจื ืื, ืื) ืืชื ืืคื ืืืคืจ ืืื ืชื ืืคื ืืืคืจืช ืืืื ืืื ืืคืจื ืืื ืืื ืฉื ืืืจ ืื ืืื ืืื ืื ืคืฉ ืืืคืจ ืืื ืช"ื ืืชื ืืคื ืืืคืจ ืฉืื ืขืฉืื ืืชื ืืคื ืฉืืจื ืืฆืื ืืขืื ืขืืื ืืืชืื ืืืืื ืื ืืคืจ ืืืคืจ | And with regard to the halakhot of offerings throughout the generations, the Gemara asks: From where do we derive that failure to wave the offering does not invalidate the offering? The Gemara answers: As it was taught in a baraita that the verse says: โHe shall take one male lamb as a guilt-offering to be waved to make atonement for himโ (Leviticus 14:21). Does waving the offering atone for oneโs sins? Isnโt atonement accomplished only by the sprinkling of the blood, as it is stated: โFor it is the blood that makes atonement by reason of the lifeโ (Leviticus 17:11)? And for what purpose, then, does the verse state: To be waved to make atonement? It teaches that if one deemed the ritual of waving to be a peripheral aspect of the mitzva and therefore failed to perform it, the verse ascribes to him status as though he did not achieve optimal atonement; and nevertheless, the offering atones for his sins on his behalf. | null | null | null | null | null | null | null | null | null | 78 |
{
"$oid": "6555ecc02ad81bc04ec889e8"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 8 | 5 | null | null | ืจื ืคืคื ืืืจ ืคืจืืฉืช ืฉืืขื ืืืื ืืื ืืืื ืื"ื ืื ืืืชืื ืืื ืืขืื ืืื ืืขืืื ืื"ื ืืืจ ืฉืืื ื ืืขืื ืืืืจืืช ืืื ื ืืขืื ืืื ืื ืืขืืื | Rav Pappa said: The issue of sequestering the priest for seven days is the practical difference between the opinions of Rabbi Yoแธฅanan and Rabbi แธคanina. According to the one who said: Failure to perform all the details that are written in its regard invalidates the inauguration, failure to sequester the priest for seven days also invalidates the inauguration. And according to the one who said: A matter that does not invalidate offerings throughout the generations does not invalidate the inauguration, failure to sequester the priest for seven days does not invalidate the inauguration. | null | null | null | null | null | null | null | null | null | 79 |
{
"$oid": "6555ecc02ad81bc04ec889e9"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 8 | 6 | null | null | ืืืืืจืืช ืื ื ืื ืืื ืืขืืื ืืืงื ืชื ื ืืชืงืื ืื ืืื ืงืชื ื ืืคืจืืฉืื | And with regard to the halakhot of offerings throughout the generations, the Gemara asks: From where do we derive that failure to sequester the priest for seven days does not invalidate the offering? The Gemara answers: It is derived from the fact that it is taught in the mishna: And they would designate another priest in his stead, and it is not taught: The Sages remove the designated priest from his house, despite the possibility that ultimately he might replace the High Priest and perform the Yom Kippur service. Apparently, sequestering is not essential. | null | null | null | null | null | null | null | null | null | 80 |
{
"$oid": "6555ecc02ad81bc04ec889ea"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 8 | 7 | null | null | ืจืืื ื ืืืจ ืจืืืื ืฉืืขื ืืืฉืืื ืฉืืขื ืืืื ืืื ืืืื ืื"ื ืื ืืืชืื ืืื ืืขืื ืืื ืืขืืื ืื"ื ืืืจ ืฉืืื ืืขืื ืืืืจืืช ืืื ืืขืื ืืื ืื ืืขืืื | Ravina said: The issue of the priest performing the service with the multiple garments of the High Priest for seven days and serving with anointment for seven days is the practical difference between the opinions of Rabbi Yoแธฅanan and Rabbi แธคanina. According to the one who said: Failure to perform all the details that are written in its regard invalidates the inauguration, failure to serve with multiple garments and anointment for seven days also invalidates the inauguration. And according to the one who said: A matter that does not invalidate offerings throughout the generations does not invalidate the inauguration, failure to serve with multiple garments and anointment for seven days does not invalidate the inauguration. | null | null | null | null | null | null | null | null | null | 81 |
{
"$oid": "6555ecc02ad81bc04ec889eb"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 8 | 8 | null | null | ืืืืืจืืช ืื ื ืื ืืื ืืขืืื ืืชื ืื (ืืืงืจื ืื, ืื) ืืืคืจ ืืืื ืืฉืจ ืืืฉื ืืืชื ืืืฉืจ ืืืื ืืช ืืื ืืืื ืชืืช ืืืื ืื ืชืืืื ืืืืจ | And with regard to the halakhot of offerings throughout the generations, the Gemara asks: From where do we derive that failure to serve with multiple garments and anointment for seven days does not invalidate the offering? The Gemara answers: As it was taught in a baraita: For what purpose does the verse state: โAnd the priest who shall be anointed and who shall be consecrated to serve in his fatherโs stead shall make the atonementโ (Leviticus 16:32)? If it comes to teach that all service must be performed by the High Priest, it is already written with regard to the Yom Kippur service that it must be performed by Aaron, the High Priest. | null | null | null | null | null | null | null | null | null | 82 |
{
"$oid": "6555ecc02ad81bc04ec889ec"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 8 | 9 | null | null | ืืคื ืฉื ืืืจ (ืฉืืืช ืื, ื) ืฉืืขืช ืืืื ืืืืฉื ืืืื ืชืืชืื ืืื ืื ืืื ืื ืืื ื ืชืจืื ืฉืืขื ืื ืืฉื ืฉืืขื ื ืชืจืื ืฉืืขื ืื ืืฉื ืืื ืืื ื ืชืจืื ืืื ืืื ืื ืืฉื ืฉืืขื ืื ืืื ืชืืืื ืืืืจ ืืฉืจ ืืืฉื ืืืชื ืืืฉืจ ืืืื ืืช ืืื ื"ื | Since it is stated: โSeven days shall the son that is priest in his stead don themโ (Exodus 29:30), I derive only that one who donned the multiple garments of the High Priest for seven days and was anointed seven days assumes the position of High Priest and may perform the service on Yom Kippur. However, with regard to whether one who donned the multiple garments for seven days and was anointed for one day, or one who donned the multiple garments for one day and was anointed for seven days is thereby inaugurated as High Priest, from where are those cases derived? Therefore, the verse states: โWho shall be anointed and who shall be consecratedโ; in any case he is appointed High Priest, even if either anointment or donning the garments did not continue for seven days. | null | null | null | null | null | null | null | null | null | 83 |
{
"$oid": "6555ecc02ad81bc04ec889ed"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 8 | 10 | null | null | ืืฉืืื ืจืืืื ืฉืืขื ืืืชืืื ืืฉืืื ืฉืืขื ืืืชืืื ืื ื ืื | The Gemara asks: We found a source for the fact that when the High Priest is appointed, there is a requirement of donning multiple garments for seven days ab initio; however, from where do we derive the requirement of anointment for seven days ab initio? According to Ravina, there is a requirement to anoint the priest on each of the seven days ab initio, even though failure to do so does not invalidate the offering throughout the generations. From where is that requirement derived? | null | null | null | null | null | null | null | null | null | 84 |
{
"$oid": "6555ecc02ad81bc04ec889ee"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 8 | 11 | null | null | ืืืืขืืช ืืืื ืืืืืฆืืจืื ืงืจื ืืืขืืื ืืืืืขืืช ืืืื ืืืืจ ืงืจื (ืฉืืืช ืื, ืื) ืืืืื ืืงืืฉ ืืฉืจ ืืืืจื ืืืื ืืื ืื ืืืจืื ืืืฉืื ืืื ืืืืื ืื ืืช ืืื ืืืชืงืฉ ืืฉืืื ืืจืืืื ืื ืจืืืื ืฉืืขื ืืฃ ืืฉืืื ืฉืืขื | If you wish, say: It is derived from the fact that the verse: โAnd the priest who shall be anointed and who shall be consecrated to serve in his fatherโs stead shall make the atonement,โ is necessary to exclude requirements derived from other sources, i.e., that both donning multiple garments and anointment must be for seven days. Apparently, anointment for seven days is required ab initio. And if you wish, say instead that it is derived from that which the verse states: โAnd the sacred garments of Aaron shall be for his sons after him, to be anointed in them and to be consecrated in themโ (Exodus 29:29). Anointment is juxtaposed in this verse to donning multiple garments: Just as donning multiple garments is required for seven days ab initio, so too, anointment is required for seven days ab initio. | null | null | null | null | null | null | null | null | null | 85 |
{
"$oid": "6555ecc02ad81bc04ec889ef"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 8 | 12 | null | null | ืืื ืืขืื ืื"ื ืื ืืืชืื ืืื ืืขืื ืืืจ ืจืื ืืฆืืง ืืจ ืืืกื ื ืืืจ ืงืจื (ืฉืืืช ืื, ืื) ืืขืฉืืช ืืืืจื ืืืื ืื ืืื ืืื ืขืืืืื ืืื ืชืื ื ืื | After ascertaining the halakhic distinctions between the opinions of Rabbi Yoแธฅanan and Rabbi แธคanina with regard to the inauguration, the Gemara proceeds to analyze the rationales for those opinions. What is the reason for the opinion of the one who said: Failure to perform all the details that are written in its regard invalidates the inauguration? Rabbi Yitzแธฅak bar Bisna said that the verse states: โAnd so shall you do to Aaron and to his sons according to all that I have commanded you, seven days shall you consecrate themโ (Exodus 29:35). The term: So, teaches that failure to perform the ritual precisely in this manner invalidates the inauguration. The Gemara asks: That works out well as a source that all | null | null | null | null | null | null | null | null | null | 86 |
{
"$oid": "6555ecc02ad81bc04ec889f0"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 9 | 0 | null | null | ืืืืชื ืืืชืืื ืืืื ืขื ืื ื ืืืืชื ืืื ืืชืืื ืืืื ืขื ืื ื ืื ื ืื | matters that are written in the context of this topic of inauguration in the book of Exodus invalidate the inauguration. However, with regard to matters that are not written in that context, but are written in the portion of the inauguration in Leviticus, from where do we derive that they invalidate the inauguration? | null | null | null | null | null | null | null | null | null | 87 |
{
"$oid": "6555ecc02ad81bc04ec889f1"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 9 | 1 | null | null | ืืืจ ืจื ื ืืื ืืจ ืืฆืืง ืืืืฃ ืคืชื ืคืชื ืจื ืืฉืจืฉืื ืืืจ (ืืืงืจื ื, ืื) ืืฉืืจืชื ืืช ืืฉืืจืช ื' ืขืืืื ืจื ืืฉื ืืืจ (ืืืงืจื ื, ืื) ืื ืื ืฆืืืชื ืขืืืื | Rav Naแธฅman bar Yitzแธฅak said: One derives a verbal analogy between the word opening that appears in the two portions of the inauguration. It is written in the command concerning the inauguration: โThe opening of the Tent of Meetingโ (Exodus 29:32), and in its fulfillment it is written: โThe opening of the Tent of Meetingโ (Leviticus 8:31). Failure to perform the matters written in both portions invalidates the inauguration.Rav Mesharshiyya said: The verbal analogy is unnecessary, as the conclusion can be derived directly from the verse written with regard to the implementation of the inauguration: โAnd keep the charge of the Lord, that you not die, for so I am commandedโ (Leviticus 8:35). The emphasis on this being the charge of the Lord comes to teach that failure to perform all the details mentioned in the implementation of the command invalidates the inauguration. Rav Ashi says: The phrase: For so I am commanded, is the source from which it is derived that all the details written in both portions invalidate the inauguration. | null | null | null | null | null | null | null | null | null | 88 |
{
"$oid": "6555ecc02ad81bc04ec889f2"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 9 | 2 | null | null | ืช"ืจ ืื ืื ืฆืืืชื (ืืืงืจื ื, ืื) ืืืฉืจ ืฆืืืชื (ืืืงืจื ื, ืื) ืืืฉืจ ืฆืื ื' ืื ืื ืฆืืืชื ืืื ืื ืืช ืืืืืื ืืืฉืจ ืฆืืืชื ืืฉืขืช ืืขืฉื ืืืจ ืืื ืืืฉืจ ืฆืื ื' ืืื ืืืื ืื ื ืืืืจ | Apropos that phrase, the Gemara cites a related halakhic midrash. The Sages taught: In the context of the implementation of the inauguration, three variations of the phrase appear: โFor so I am commandedโ (Leviticus 8:35); โas I commandedโ (Leviticus 10:18); and โas God has commandedโ (Leviticus 10:15). What does this repetition teach? From the phrase: โFor so I am commanded,โ it is derived that even in a state of acute mourning, on the first day after the death of a relative, one must eat the offering. God stated the verse: โAs I commanded,โ at the time of the incident just after the deaths of Nadav and Avihu, when Aaron and his sons were in a state of acute mourning. And when Moses states: โAs God commanded,โ he is saying: The command is from God and it is not from my own initiative that I am saying it. | null | null | null | null | null | null | null | null | null | 89 |
{
"$oid": "6555ecc02ad81bc04ec889f3"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 9 | 3 | null | null | ื"ืจ ืืืกื ืืจ ืื ืื ื ืืื ืกืื ืืื ืืชืืืื ืืคืจืฉื ืืฉืืื ืืืืจ (ืฉืืืช ืื, ื) ืืื ืืืืจ ืืฉืจ ืชืขืฉื ืืื ืืงืืฉ ืืืชื ืืืื ืืืืื ืืืื ืกืื ืืขืฉืืจืืช ืืืืคื | Apropos the matters mentioned that are not explicit in the portion, the Gemara cites that which Rabbi Yosei bar แธคanina said: Trousers are one of the priestly vestments worn during the inauguration, but they are not written in the Torah portion. When the verse says: โAnd this is the matter that you shall do for them to sanctify them for My serviceโ (Exodus 29:1), the superfluous word: And, which appears at the beginning of the verse, comes to add to that which was written previously and to include trousers and the tenth of an ephah offered by a priest on the day that he begins his service. | null | null | null | null | null | null | null | null | null | 90 |
{
"$oid": "6555ecc02ad81bc04ec889f4"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 9 | 4 | null | null | ืืฉืืื ืืื ืกืื ืืชืืื ืืขื ืื ื ืืืืืื ืืื ืขืฉืืจืืช ืืืืคื ืื ื ืื ืืชืื ืื ืื (ืืืงืจื ื, ืื) ืืืื ืงืจืื ืืืจื ืืื ืื ืืฉืจ ืืงืจืืื ืื' ืขืฉืืจืืช ืืืืคื | The Gemara asks: Granted, trousers can be derived, as the verse is written in the context of the matter of priestly garments detailed adjacent to the portion of the inauguration. However, with regard to the tenth of an ephah, from where do we derive that there is an obligation to offer it during the inauguration? The Gemara answers: It is derived by means of a verbal analogy between the word this that appears in one verse and the word this that appears in another. It is written: โThis is the offering of Aaron and of his sons, which they shall offer to the Lord in the day when he is anointed, a tenth of an ephahโ (Leviticus 6:13). And in the verse cited above in the context of the inauguration it says: โAnd this is the matter that you shall do for them,โ which teaches that there is an obligation to offer a tenth of an ephah during the inauguration. | null | null | null | null | null | null | null | null | null | 91 |
{
"$oid": "6555ecc02ad81bc04ec889f5"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 9 | 5 | null | null | ื"ืจ ืืืื ื ืืฉืื ืจ"ืฉ ืื ืืืืื ืื ืืื ืฉืืฃ ืืงืจื ืคืจืฉื ืืขืื ืช"ื (ืืืงืจื ื, ื) ืืืืืจ ืืฉื ืื ืืขืื ืื ืืืืจ ืืฉืจ ืฆืื ื' ืืคืืื ืืืืืจ ืืขืื | Rabbi Yoแธฅanan said in the name of Rabbi Shimon ben Yoแธฅai: From where is it derived that even failure to read the Torah portion of the inauguration invalidates the inauguration? The verse states: โAnd Moses said to the assembly: This is the matter [davar] that God has commanded to be doneโ (Leviticus 8:5), teaching that even failure to perform the recitation [dibbur] of the Torah portion to the people invalidates the inauguration. | null | null | null | null | null | null | null | null | null | 92 |
{
"$oid": "6555ecc02ad81bc04ec889f6"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 9 | 6 | null | null | ืืืฆื ืืืืืฉื ืืืฆื ืืืืืฉื ืืื ืืืื ืืื ืืื ืืืฆื ืืืืืฉื ืืขืชืื ืืืื ืืขืชืื ืืืื ื ืื ืืืฉืืืืื ืืืจื ืืื ืื ืืืฉื ืขืืื | Apropos the inauguration of the priests, the Gemara asks: How, i.e., in what order, did Moses dress Aaron and his sons in the priestly vestments? The Gemara wonders: In what order did he dress them? That is an irrelevant question, as what was, was. The order in which Moses dressed the priests has no practical ramifications. Rather, the question must be: How will Moses dress the priests in the future, following the resurrection of the dead, when the Temple service will be restored? The Gemara rejects this question as well: In the future, too, when Aaron and his sons will come and Moses will be with them, he will know the proper sequence, and there is no point to raising the question. | null | null | null | null | null | null | null | null | null | 93 |
{
"$oid": "6555ecc02ad81bc04ec889f7"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 9 | 7 | null | null | ืืื ืืืฆื ืืืืืฉื ืืืืกืืจ ืงืจืื ืคืืืื ืื ืื ื ืจ' ืืืื ืืจืื ืืืื ื ืื ืืืจ ืืืจื ืืื"ื ืื ืื ืืื ืืืจ ืืืจื ืืื ืื ืืืช ืืืช | Rather, the question is: How did Moses dress them? The Gemara seeks to explain the verses on this topic, as they appear somewhat contradictory. The Gemara responds: The sons of Rabbi แธคiyya and Rabbi Yoแธฅanan disagree with regard to this matter. One said: Moses dressed Aaron first and afterward Moses dressed his sons; and one said: Moses dressed Aaron and his sons simultaneously, i.e., consecutively from one to the next, without interruption, to avoid changing the order prescribed in the verses. | null | null | null | null | null | null | null | null | null | 94 |
{
"$oid": "6555ecc02ad81bc04ec889f8"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | ืชืืืื ืืืื (ืืืงืืืงืกื) | he | 1 | 9 | 8 | null | null | ืืืจ ืืืื ืืืชืื ืช ืืืฆื ืคืช ืืืื ืขืืื ืื ืคืืืื ืืืืจื ืืื"ื ืื ืื ืืืื ืืฆืืืื ืืืื ืืขืฉืื ืืืจื ืงืืื ืื ืคืืืื ืืืื ื ืืื ืืืืจ ืืืจื ืืืืจ ืื ืื ืื ืืืชืื (ืืืงืจื ื, ื) ืืืืืืจ ืืืชื ืืืื ื ืืืืจ ืืชืื ืืืืืืจ ืืืชื ืืื ื ืืืื ืืืืจ ืืืจื ืืื ืื ืืืช ืืืช ืืืชืื (ืฉืืืช ืื, ื) ืืืืจืช ืืืชื ืืืืื ืืืืจ ืืืจื ืืื ืื ืืืช ืืืช ืืืชืื ืืืืืืจ ืืืชื ืืืื ื ืืืืจ ืืชืื ืืืืืืจ ืืืชื ืืื ื | Abaye said: With regard to the tunic and mitre everyone agrees that Moses dressed Aaron and afterward his sons, as both in the portion of the command concerning the inauguration and in the portion of the implementation, mention of Aaron precedes mention of his sons. When they disagree, it is with regard to the belt. The Gemara elaborates. The one who said: Moses dressed Aaron and afterward his sons derives it from that which is written: โAnd he girded him with the beltโ (Leviticus 8:7), and then it is written: โAnd he girded them with beltsโ (Leviticus 8:13). Moses first dressed Aaron in all of the garments, including the belt, and then Moses dressed Aaronโs sons. And the one who said: Moses dressed Aaron and his sons, simultaneously derives it from that which is subsequently written: โAnd gird them with belts, Aaron and his sonsโ (Exodus 29:9), indicating that Moses girded them all with belts simultaneously. The Gemara asks: And according to the one who says: Moses dressed Aaron and his sons simultaneously, isnโt it written: He girded him with the belt, and then it is written: He girded them with belts, clearly indicating that he dressed Aaron and then his sons? | null | null | null | null | null | null | null | null | null | 95 |
{
"$oid": "6555ecc02ad81bc04ec889f9"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 |