We continue our study of Tractate Yoma, focusing on the procedures related to the Yom Kippur service.
The Mishnah discussed the burning of the bull and goat (the פר ושעיר par v'sa'ir) of Yom Kippur. After the goat for Azazel was dispatched, the remaining parts of the bull and goat, which were not consumed on the altar, were taken outside Jerusalem to be burned. The Gemara clarifies that these animals were not cut into pieces like an olah offering. An olah is first skinned, then cut into pieces, and then burned. However, for the par v'sa'ir of Yom Kippur, the skin remained on the animal when it was cut and burned. The Gemara derives this from the verse that describes the bull of the כהן משיח Kohen Mashiach (anointed High Priest) and the פר העלם דבר של ציבור par he'elem davar shel tzibur (bull for communal error), which mentions "its skin, its flesh, and its refuse." The comparison is made to the olah, which also mentions "its head and its legs," indicating it is cut into pieces. However, the Kohen Mashiach's bull is not skinned. This is learned from the verse "its innards and its refuse," implying that just as the refuse remains inside the animal (as it would be disrespectful to remove it), so too the flesh remains covered by its skin. Therefore, the par v'sa'ir of Yom Kippur is burned with its skin on, but it is cut into pieces like an olah.
The Mishnah also discussed the point at which the garments of those involved in burning the פר ושעיר par v'sa'ir become ritually impure (tum'at begadim). One opinion holds that impurity sets in once the animals are taken outside the wall of the Temple courtyard (the עזרה Azara). Another opinion, that of רבי שמעון Rabbi Shimon, states that impurity occurs only when the majority of the offering has caught fire. The Gemara brings a ברייתא Braitah that discusses the burning of the פר כהן משיח par Kohen Mashiach and the פר העלם דבר של ציבור par he'elem davar shel tzibur. These offerings are burned outside of three camps (shalosh machanot): the מחנה שכינה Machane Shekhinah (the Temple proper), the מחנה לוויה Machane Leviyah (the Temple Mount outside the Azara), and the מחנה ישראל Machane Yisrael (the rest of Jerusalem). The verse for the par v'sa'ir of Yom Kippur states, "you shall take it outside the camp," using the singular "camp." The Gemara reconciles this by explaining that the singular "camp" teaches when the impurity of garments begins (upon exiting the first camp, the Azara), while the actual burning, like other sin offerings, takes place outside three camps. The derivation of "three camps" for these offerings comes from comparing the verses for the פר כהן משיח par Kohen Mashiach, the פר העלם דבר של ציבור par he'elem davar shel tzibur, and the removal of ashes (דשן deshen) from the altar, all of which use similar language of "outside the camp" and relate to the same burning location.
According to the Rabbis, the verse "outside the camp" for the פר ושעיר par v'sa'ir of Yom Kippur refers to the onset of tum'at begadim. However, רבי שמעון Rabbi Shimon, who holds that tum'at begadim occurs only when the majority of the offering is burned, interprets "outside the camp" differently. He connects it to the פרה אדומה Parah Adumah (Red Heifer), which is also burned outside three camps, specifically on the eastern side of Jerusalem. Just as the פרה אדומה Parah Adumah is burned on the eastern side (so that its blood can be sprinkled towards the היכל Heichal to the west), רבי שמעון Rabbi Shimon learns that the פר ושעיר par v'sa'ir of Yom Kippur are also burned on the eastern side of Jerusalem. The Rabbis, who do not make this comparison, hold that the burning takes place on the northern side, following the general rule for sin offerings which are slaughtered in the north.
The ברייתא Braitah then discusses the specific location for burning the offerings. אבי יוסף אומר Avi Yosef Omer states that the burning must occur in a place where ashes are already present, interpreting "the place of the ashes" literally. The Sages (Tana Kama) argue that "the place of the ashes" refers to a sloped area, implying that the ashes would naturally slide down, not that ashes must pre-exist there. Abaye clarifies that there might not be a dispute regarding the need for ashes; the only dispute might be whether the area needs to be sloped. The ברייתא Braitah also defines who is considered "the one who burns" (השורף hasoref) and thus contracts tum'at begadim. It is not merely the one who lights the fire, but the one who actively tends to the burning animal, such as stoking it. This is understood to be in line with רבי שמעון Rabbi Shimon's view, as the Rabbis hold that impurity begins earlier. The ברייתא Braitah further specifies that impurity applies only to the animal parts themselves, not to the ashes after the burning is complete. The difference between the Sages and רבי שמעון Rabbi Shimon on this point concerns the intermediate stage where the flesh is burned but not yet ashes.
The Mishnah then shifts to the High Priest's service after the goat for Azazel has been dispatched. The High Priest cannot begin the next service until he receives confirmation that the goat has reached the wilderness (מדבר midbar). This confirmation was conveyed through signals: watchmen stationed along the route from Jerusalem to the cliff would wave handkerchiefs (סודרים sudarim) to relay the message. רבי יהודה Rabbi Yehuda, however, held that a great sign (סימן גדול siman gadol) was used: a red string tied to the entrance of the Temple would turn white, signifying atonement and the goat's arrival in the wilderness. This reflects a previous dispute about the location of the red string. An alternative method to confirm the goat's arrival in the wilderness involved calculating the time it would take. The escorts would walk one mil (2,000 cubits) with the goat, return one mil, and then wait for the time it would take to walk another mil. This three-mil calculation would confirm the goat's arrival at בית חדודו Beit Hidduro, the beginning of the wilderness.
Once the High Priest receives the signal, he proceeds to read the portion of the Torah related to Yom Kippur. He can do so either in his white priestly garments or in his personal clothes, indicating that this reading is not considered a formal Temple service requiring the priestly vestments. The חזן הכנסת Chazan HaKeneset (synagogue attendant) would take a ספר תורה Sefer Torah and pass it through a chain of officials—to the ראש הכנסת Rosh HaKeneset (head of the synagogue), then to the סגן Sagan (deputy High Priest), and finally to the High Priest himself. This elaborate procession was for the honor of the High Priest. The High Priest would stand to receive the ספר תורה Sefer Torah, read the portion "After the death" from Leviticus, and then roll up the scroll. He would then declare, "More than I have read for you is written here," before reciting the portion of "Behar Sinai" (Leviticus 25) by heart. This statement clarified that the omission was not due to a defect in the ספר תורה Sefer Torah but for a different reason. After the reading, he would recite eight blessings: over the Torah, over the Temple service, a blessing of thanksgiving, a blessing for forgiveness, a blessing for the Temple, a blessing for Israel, a blessing for Jerusalem, and a blessing for the Priests. The eighth blessing, for "the rest of the prayer," was a general supplication for Israel's needs, whose content varied annually. The Mishnah notes that the Jews who witnessed the High Priest's reading could not simultaneously witness the burning of the פר ושעיר par v'sa'ir, as these events occurred concurrently in different locations.
The Gemara then discusses whether one may derive personal benefit from the priestly garments (בגדי כהונה bigdei kehunah). The Mishnah's statement that the High Priest could read the Torah in his priestly garments (even though it is not a formal service) suggests that there is no prohibition against personal benefit. However, the Gemara questions this, noting a statement that priests did not sleep in their holy garments. It distinguishes between sleeping (which is forbidden due to concern for passing gas) and eating (which might be permitted). Yet, even eating might be considered "a need for the service" (צורך עבודה tzorech avodah), as eating certain offerings brings atonement. The Gemara concludes that the prohibition against sleeping in priestly garments implies that other non-service activities, such as walking, would be permitted. However, a ברייתא Braitah states that after the service, the priests would remove their white garments, fold them, and place them under their heads as pillows. This indicates that using the garments for personal benefit (like a pillow) is permissible, as long as it does not involve an act that would be disrespectful or impure. The concern about sleeping was specifically about passing gas, not about general personal use.