The Eddie B Sit Edition and audio series of the Talmud Bavli, Masechet Yoma, has been dedicated in memory of Mazal bat Esther Baghdadi and Yosef ben Mazal Baghdadi by their family. May the spirit of God grant them rest in Gan Eden, Amen. Today's page has been dedicated by Northfork Bank and its private banking department with Gabriel Safte. May God protect him and give him life. We'd like to thank Northfork Bank and urge our listeners to patronize this generous financial institution. On a private note, we'd like to thank Mr. Gabriel Safte for his continued support for all our programs here at Daf Yomi Torah learning resources and the Torah Center De Skalim U'Mitzvot. Today's page has been dedicated in memory of Yosef ben Mazal and Shlomo Refael ben Mazal. May the spirit of God grant them rest in Gan Eden, Amen. We begin today's page on Yoma Daf Ayin, starting at the second line with "Ugolel Sefer Torah."
We learned in our Mishnah that the Torah scroll is rolled from Parashat Acharei Mot to Parashat Emor. After the High Priest finishes reading Parashat Emor, he reads what is in Parashat Pinchas by heart. But before he reads by heart, he makes an announcement: "More than I am reading to you is written in the Torah scroll." This means he makes this announcement before reciting the subject by heart. The Gemara asks, "Why does he have to say that? 'More than I read to you is written here.'" The Gemara answers: "In order not to give a bad reputation to the Torah scroll." Why? Because the people might see him reading by heart and conclude, "Oh, the Torah scroll must be invalid. It's missing this portion, that's why the Kohen had to read it by heart." Therefore, he must make the announcement so that the people will not think negatively about the Torah scroll. Rashi explains: "In order not to give a bad reputation to the Torah scroll; when they see him reading the third portion by heart, they will think that the Torah scroll is missing that portion." So he informs them that the text is indeed there; he is just reading it by heart for the reasons we discussed on yesterday's page, namely, to avoid a burden on the congregation, which the Gemara will now explain.
The Mishnah states that for the portion of "Be'asor" in the book of Numbers, he reads by heart. The Gemara asks, "Why? Why don't you roll it and read?" We already learned yesterday that this is because it would be impossible to roll it in time before the translator finishes, which would cause a pause and a burden on the congregation. But the Gemara asks for the underlying reason. Rav Huna bar Rav Yehoshua said in the name of Rav Sheshet: "Because one does not roll a Torah scroll in public out of respect for the congregation." This is the reason: it is not respectful for the congregation to have them wait and do nothing while the Torah is being rolled. Rashi elaborates: "Out of respect for the congregation, that they should not be anticipating and silent, waiting for this."
The Gemara then asks, "Why not just bring another Torah scroll?" Bring a second Torah scroll that is already open to Parashat Pinchas. Rav Huna bar Yehuda said: "Because we are worried about discrediting the first one." If we bring out another scroll, people might think the first one was invalid or missing text, which is why a second one was brought out. Therefore, we do not bring out a second one. Reish Lakish offered a different reason: "Because of an unnecessary blessing." We have a principle that one should not make an unnecessary blessing. Not a blessing in vain, but a blessing that could have been avoided. The Halacha states that the Kohen must make a blessing before ascending to the Torah, which is "Asher Bachar Banu." If you were to switch Torah scrolls, he would have to make another blessing. Therefore, it is considered unnecessary, as one blessing suffices. This is the second reason why we do not take a second Torah scroll.
The Gemara asks: "Do we really suspect discrediting the scroll, such that we don't take a second Torah scroll?" Didn't Rav Yitzchak say, and Rabbi Yitzchak Nafcha said, that if Rosh Chodesh Tevet, which includes both Chanukah and Rosh Chodesh, falls on Shabbat, "we bring out three Torah scrolls"? And we read one for the weekly portion, then one for Rosh Chodesh, and then one for Chanukah. So, you see here that we do take out even three Torah scrolls, and we are not concerned that people will think the first or second scroll is invalid. The Gemara responds: "Three men with three scrolls pose no discredit; one man with two scrolls does pose a discredit." The difference is that on Chanukah, a different person is called up for each Torah scroll. Therefore, out of respect for the person called up, a separate scroll is used. No one would think this reflects poorly on the preceding scroll. However, for one person to use two scrolls during his reading would indeed be a problem of discrediting. Here, the Kohen is ascending on Kippur, and for him to take a second scroll in the middle of his reading would be a problem of discrediting.
The Gemara continues: "And he recites eight blessings over it." We learned that after the Torah scroll is read by the Kohen, he recites eight blessings. The Rabbis taught: "For the Torah." The first blessing was "for the Torah," similar to the blessing recited in the synagogue, "Asher Natan Lanu Torat Emet." Then, "for the service," which we said is like the familiar blessing "Retzei." Rashi provided the exact text of this blessing in the Mishnah. "And for the thanksgiving." This was like "Hatov Shimcha U'lecha Na'eh L'hodot." And we learned that Rashi previously brought down that because the verse states, "He who offers a thanksgiving sacrifice honors Me," when you mention the sacrifices and the service, you must give thanks. "And for the forgiveness of sin." This is the forgiveness of sin as prescribed, for example, what we say in the prayer, "Forgive our sins and the sins of Your people Israel on Yom Kippur." "And for the Temple itself." That is a special blessing for the Temple. "And for the Kohanim themselves," as Rashi said, "Who chose the seed of Aharon." "And for Israel themselves," "Who chose His people Israel." And then, "and for the rest of the prayer." "The rest of the prayer" was explained as the blessing "Shome'a Tefillah," where the Kohen would add various prayers that the entire Jewish people needed at that time. The Rabbis taught regarding "the rest of the prayer," this eighth blessing: "Song, supplication, request before You for Your people Israel who need salvation." Some say this is the exact text of the blessing. "Song," "supplication," and "request before You for the nation Israel who need to be saved." And he concludes the blessing with "Shome'a Tefillah."
Afterward, it was the custom on Yom Kippur for everyone who owned a personal Torah scroll to bring it from their homes. They would actually bring it before Kippur and leave it in a storage place because one cannot carry on Kippur. And they would read from it "to show its beauty to the public." They would all bring it to the Temple courtyard, and everyone would read from their Torah scroll to display its beauty to the public. This was a way to show respect for the Torah scroll. Everyone would demonstrate the beauty of the writing, the type of parchment, and the type of ink used. Rashi explains: "To show its beauty to the public, to show the beauty of the Torah scroll, and the glory of its owners, who toiled to beautify the Mitzvah." As it is stated, "This is my God, and I will beautify Him." Beautify Him through Mitzvot. A beautiful Lulav, a beautiful Torah scroll, with proper parchment, with proper ink, a beautiful Torah, with proper parchment, with proper ink, by an expert scribe. And they brought it from the eve of Yom Kippur, obviously, because one cannot carry on Kippur.
The Gemara continues: "He who sees the High Priest." We said that if someone sees the Kohen burning the bull and the goat outside, he cannot hear the Torah scroll. And someone by the Torah scroll cannot be by the burning. Not because it is forbidden to be at two ceremonies, but simply because it was physically impossible, as they were done in two different places. The Gemara asks: "Isn't it obvious?" What is the Mishnah telling me? If you hear one, you won't be at the other. It's obvious. "Lest you say as Reish Lakish said, who said, 'One does not pass over Mitzvot.'" Rashi explains: "And lest you say this too is passing over, that he leaves this and goes to see that." Meaning, let's say you are involved in the Torah scroll now, hearing the Torah scroll. Now, in between readings, for example, you want to leave the Torah scroll and go see the burning of the bull and the goat. You might have thought, without this Mishnah, that it is forbidden. Once you are involved in one Mitzvah, you don't leave it to go to another. So that's why the Mishnah says, "It comes to teach us." And what is the Mitzvah? "In the multitude of people is the King's glory." The Mitzvah is that the more people involved in witnessing or hearing the Torah scroll or in the ceremony, the greater the glorification. It comes to teach us that this is not considered passing over, because he is not actively engaged in the Mitzvah. Since you are not actively involved in the Mitzvah, technically it would be permissible to leave the Torah scroll reading, say, between readings or during a pause. You would be able to walk out and go to the other area. So the Mishnah is just saying you can't be in two places because they are in different locations. But from the standpoint of "one does not pass over Mitzvot," there is no problem. This means, technically, if a person wanted to leave one area and go to another, it would be permissible because they are not truly involved in the Mitzvah; he is just standing there. Standing there is not considered an issue, and therefore it would be permissible.
Now we begin the next Mishnah. We learned in a previous Mishnah that when the High Priest was reading the Torah scroll, if he wished to wear his linen garments, which are the white garments, he could continue wearing them. Or, if he wanted to change into his own clothes, that was also permissible. Let's remind ourselves where we are in the order of service for Yom Kippur. In the morning, the Kohen's first garments are the golden garments. That's when he brings the morning daily offering. As we learned, of course, before changing garments, there is always a sanctification of hands and feet. But we are following, let's say, the opinion of the Sages. The Sages' opinion is that always before taking off the garments, there is a sanctification of hands and feet, and after putting on the garments, there is also a sanctification of hands and feet. So there are two per change. That was the golden garments, the morning daily offering. Then he would put on the white garments and perform the order of service which we discussed until this point. The order of service includes the lottery, the sprinkling of the bull's and goat's blood in the Holy of Holies and the Holy Place, and, obviously, bringing in the incense. That's the order of service, and that's where we are now. The goat for Azazel was sent out to the mountain, and he is still wearing white garments. So we just said if he wants to continue wearing the white garments to read the Torah scroll, he may.
The Mishnah states: "If he reads the Torah scroll in linen garments." Now we are moving on to the next process of the day's order. "He sanctified his hands and feet." So, before he takes off the white garments, he must perform the sanctification of hands and feet; that means he washes his hands and feet from the golden pitcher. "He removed" the white garments. "He descended" and "immersed" in the ritual bath. "He ascended" from the ritual bath and "dried off." "And they brought him the golden garments." "And he wore them," and "he sanctified his hands and feet" again after putting them on. Again, we are following the opinion of the Sages who disagreed with Rabbi Meir. If you recall, Rabbi Meir's opinion was that you take off the garments and then perform the sanctification of hands and feet after taking them off. So, according to this opinion, no, you perform the sanctification of hands and feet while still wearing the garment, according to the Sages. In any event, "he went out." Now what does he do? Now he has on the golden garments, and what is the next procedure? "And he offered his ram and the ram of the people." That is the ram of the people of Israel. "And the seven unblemished lambs, a year old," as well as seven lambs that were also brought as part of the additional offering. So it turns out, according to this opinion of Rabbi Eliezer, the golden garments, which we will call, let's say, the third section. The first section was the morning daily offering. The second section was the order of service. Now we are at the third section of the day. That's when you bring these sacrifices: the golden garments, his ram and the ram of the people, and the lambs which are part of the additional offering, the seven lambs.
Rabbi Akiva says: "They were offered with the morning daily offering." He says no, these items were brought with the morning daily offering. So according to Rabbi Akiva of our Mishnah, they brought the burnt offerings, the sheep, the lambs, with the... no, not the ram. They brought the seven lambs of the additional offering. They were burnt offerings. They brought them with the burnt offering of the morning daily offering. "And the bull of the burnt offering," as well as the bull of the burnt offering, that was also part of the additional offering. There was a bull of the burnt offering. "And the goat that was made outside," and you also had, as part of the additional offering, a goat that was brought on the outer altar, a sin offering goat. "They were offered with the afternoon daily offering." So that was brought at the end of the day with the afternoon daily offering. So let's review Rabbi Akiva again in the Mishnah. Rabbi Akiva says: "They were offered with the morning daily offering," referring to the lambs. Now, "and the bull of the burnt offering," that's a question where the bull of the burnt offering goes. "And the goat that was made outside," the goat that was brought outside, "they were offered with the afternoon daily offering." Now it should be pointed out that Rabbi Akiva in our Mishnah does not tell us about the ram. He doesn't tell us about the two rams, nor does Rabbi Eliezer tell us about the sacrifices of the goat from outside and the bull of the burnt offering. So we don't have a full picture from our Mishnah. Both rabbis are leaving out certain sacrifices. Okay, now I want to review the sacrifices again that are being brought. The bull, the two goats – that was the goat for God and the goat for Azazel that we already had. The bull of the High Priest we already had. Now we're going further, the new sacrifices. Well, the morning daily offering and the afternoon daily offering we know about. You have the ram, the two rams. One of the Kohen and one of the people, a ram for a burnt offering. Those are burnt offerings. Plus you have seven lambs that were burnt offerings. Plus you have a bull for a burnt offering plus a goat for a sin offering that is brought outside. So those are extra sacrifices that we have to fit in exactly where during the order of service you plug those in. So Rabbi Eliezer says before the... so clearly, clearly you have an opinion of Rabbi Akiva that's saying the seven lambs are brought with the morning daily offering, where according to Rabbi Eliezer in the Mishnah it's brought... the lambs are brought when he's wearing the golden garments after the order of service, not with any of the daily offerings. It's just brought right after you finish the Torah scroll, you bring the seven lambs. So that's a great dispute between Rabbi Akiva and Rabbi Eliezer in the Mishnah when the seven lambs are brought. And we'll see further in the Gemara exactly the details to this.
Now, after he finishes, "he sanctified his hands and feet." That's the fourth time he's doing that. "And he removed his clothes," that's the golden garments. "And he descended and immersed," goes to the ritual bath, and "he ascended and dried off," comes up and dries off. "They brought him white garments," he puts on his white garments again, and "he wore them," and "he sanctified his hands and feet" again after he gets dressed, according to the Sages. "He entered to take out the spoon and the coal pan." Now he goes back to the Holy of Holies to take out the incense that was in the ladle, that was smoking. "And he sanctified his hands and feet" again. He has to take off the white garments to put on golden garments, so he makes sanctification of hands and feet. "And he removed" his clothes, and "he descended and immersed" and "he ascended and dried off," goes to the ritual bath and dries off. "They brought him golden garments," and "he wore them and sanctified his hands and feet," and "he entered to burn the afternoon incense." So now he just finishes the order of service. That is the fifth time he changed his clothes. Now he's wearing the golden garments. He brings first the afternoon daily offering, that goes without saying. Then he brings the incense, meaning the regular incense, that's the afternoon incense, "and to prepare the lamps." The commentators explain here it doesn't mean to fix the lamps because he fixed the lamps already in the morning. This preparation of lamps here means the lighting of the Menorah in the afternoon. Then he's finished the service. "And he sanctified his hands and feet" again, according to the Sages, you have to make sanctification of hands and feet before you take off the garments. "And he removed" the clothes. Skip the part that is easy: "They brought him his own clothes." Then they bring him, of course, his own garments, and "he wore them." "And they would escort him to his home." And the people would escort the High Priest to his home; this is the end of Kippur. "And he would make a festival for his loved ones at the time he emerged safely from the Holy Place." And he would make a festival, a party, for his friends, for the fact that he came out of the Holy Place alive. As we know how sensitive the Holy of Holies is, if he has one bad thought or he performs the service incorrectly, he can be punished with death. So there's a dispute as to when he made the party. Some say he made the party on the night after Kippur, others say that he made it the next day to give him a chance to prepare. In any event, the Kohen coming out of the Holy of Holies alive warranted a party for his friends.
The Gemara asks: "They asked: What did the Mishnah mean?" When it said, "If they were offered with the morning daily offering, and the bull of the burnt offering and the goat made outside with the afternoon daily offering." This means, when you told me that the lambs, according to Rabbi Akiva, the seven, were brought during the morning daily offering, then you mentioned "the bull of the burnt offering." Does "the bull of the burnt offering" go with the next part of the Mishnah, meaning "the bull of the burnt offering and the sin offering goat with the afternoon daily offering"? That's one way of understanding it, meaning put a comma after "morning daily offering" and "the bull of the burnt offering" goes with the second part. "Or perhaps it means this: If they were offered with the morning daily offering, and the bull of the burnt offering with them, and the goat made outside with the afternoon daily offering?" That's the first question: Where do you place the bull of the burnt offering? In the morning or in the afternoon, according to Rabbi Akiva? "And furthermore," another question: "The bull of the burnt offering, according to Rabbi Eliezer, which he omitted, when does he offer it?" Meaning, Rabbi Eliezer only discussed the two rams. He discussed "his ram and the ram of the people and the seven lambs." But he didn't discuss the bull of the burnt offering. Furthermore, Rashi points out he didn't discuss the sin offering goat. So Rashi says the Gemara only discussed one of the two, but they go together. "And furthermore," a third question: "Both according to Rabbi Eliezer and according to Rabbi Akiva, when does he offer the fats of the sin offering?" Now let's go back to the fats of the sin offering. Well, you remember earlier we learned in the Mishnah that they would take the fat of the goat for God and the bull of the High Priest and they would put them in a service vessel, eventually to put them on the altar to burn them. We didn't discuss exactly when that was done. Not according to any of these opinions. It asks when do you bring the fats? The bull of the High Priest and the goat for God, when do those fats go on the altar? There it was not listed, neither according to Rabbi Eliezer nor according to Rabbi Akiva. So we need a comprehensive list here of exactly what the order of service is, including all these things. Our Mishnah gives us bits and pieces of different items, but we want to get a list of everything.
The Gemara answers: Rava said: "We do not find a complete list of the order of service, except either according to Rabbi Eliezer, as taught in the school of Shmuel, or according to Rabbi Akiva, as taught in a Tosefta." So these will be our sources. As taught in the school of Shmuel, we have a Baraita from the Beit Midrash of Shmuel. Rabbi Eliezer says: "He went out and offered his ram and the ram of the people." This is again referring to the third section, meaning you have the morning daily offering, you have the order of service. Now he's finished, he read the Torah scroll, he did all that stuff, he goes out and he brings his ram and the ram of the people, "and the fats of the sin offering." Oh, now he has that. And he also brings the fats, meaning he brings the sacrifices, the fat and the side for God, he puts them on the altar as well. Is that? He's wearing golden garments, yes. Yes. Is that not part of the service? No, no, that's golden garments, correct. Only when he's in the Holy of Holies, but the second time he was? Correct, even though he was in the Holy of Holies, correct. "But the bull of the burnt offering," so he's telling us what he does with the bull of the burnt offering now, "but the bull of the burnt offering and the seven lambs and the goat made outside," oh he's adding that also that he didn't tell us in the Mishnah, "with the afternoon daily offering." So according to the Tosefta, all that stuff according to Rabbi Eliezer is brought with the afternoon daily offering. Now obviously the Rabbi Eliezer of the Tosefta, or of this Baraita, is arguing with our Mishnah's Rabbi Eliezer, because if you remember, Rabbi Eliezer, he brought the seven lambs in the third section. And our, this Baraita here, you're bringing the seven lambs with the afternoon daily offering in the fifth section. Because the fourth section is after he takes the incense out, white garments, he takes the incense out, then the fifth section is afternoon daily offering with the golden garments. So that's a very important point to note that you have Rabbi Eliezer of the Mishnah and you have Rabbi Eliezer of, I guess we call it, the school of Shmuel, that has a dispute where you place the lambs. That's the last item, afternoon. Correct, with the afternoon in the last section, the last section, which means, right, section five where you have your golden garments on and you're bringing all that stuff. Okay, so that's Rabbi Eliezer. So the truth is, according to this, now everything's accounted for, at least according to Rabbi Eliezer.
"What is the opinion of Rabbi Akiva of the Tosefta?" So it says, "As it was taught in a Baraita: Rabbi Akiva says: The bull of the burnt offering and the seven lambs were offered with the morning daily offering." Okay, Rabbi Akiva has a different approach. He says regarding all these items, the seven lambs and the bull of the burnt offering, which was a question we had in the Gemara, which side does the bull of the burnt offering go to? Now you see the Tosefta clearly assigns it to the morning daily offering. Okay, "as it is stated," and how do you know that you bring, remember in the Mishnah we had a question where the bull of the burnt offering goes? Also the goat. We're discussing only now the seven lambs and the bull. So it says, how do you know you bring it with the morning daily offering? "As it is stated: 'besides the morning burnt offering, which is for the continual burnt offering.'" The verse says that "besides the morning burnt offering," which was obviously the continual burnt offering. Implying that what? Besides that, there were other sacrifices that were brought with it that are burnt offerings. So we bring all the burnt offerings, the seven burnt offering lambs and the bull which is also a burnt offering. So again, Rabbi Akiva learns from the verse "besides," besides the morning continual burnt offering, there's other stuff brought. That's where he learns it. Rashi: "With the morning daily offering," "in the first wearing," meaning when he's still wearing the golden garments for the first time. "As it is stated regarding the additional offerings of all the festivals." Now this verse "besides the morning burnt offering" was not said concerning Kippur. It was said concerning festivals, the three pilgrimage festivals. "Besides the morning burnt offering," which means on the festivals, besides the morning burnt offering, you brought the additional offering. Okay, "just as additional offerings are made with the morning burnt offering adjacent to them, so too Yom Kippur learns from them." The innovation of Rabbi Akiva is that he is learning the law of festivals and applying it to Kippur. Which means by the festivals, Pesach for example, what does it say? That in the morning when you bring the morning daily offering, "besides the morning burnt offering," besides the morning burnt offering you bring the other, the additional offerings. So he says, oh just like on the festivals you do it, on Kippur you do the same thing. Meaning you bring the additional offerings, what are the additional offerings of Kippur? The seven lambs and the bull which is also a burnt offering. So again, Rabbi Akiva learns from the verse "besides," besides the morning continual burnt offering, there's other stuff brought. That's where he learns it. The bull of the burnt offering, all burnt offerings, you bring them with the morning daily offering. Very good.
Now, "and afterwards, the service of the day," giving you the order, then you do the service of the day. That's white garments, that's the second section, okay? "And afterwards," then he puts back on the golden garments, and the third section, "the goat made outside." Then he does the goat made outside, "as it is stated," "one goat for a sin offering, besides the sin offering of atonements." Now, when it talks about that goat of the outside, it says besides the sin offering of atonements. So it implies that what is the sin offering of atonements? That's the goat for God. The goat for God that was brought earlier during the order of service, its blood was sprinkled and all that. We're seeing that the two goats are brought together because the verse says, "one goat for a sin offering, besides the sin offering of atonements." So therefore in section three when he has the golden garments on, he has the following items: the goat of the outside, he furthermore has the other goat obviously with the bull that he puts the fats on the altar, right? That's the stuff in the service vessel. He puts the service vessel stuff on the altar, as well as, which means the bull that was in the service vessel and the goat for God that was in the service vessel, plus he brings this sacrifice here, the goat outside. Continue. "And afterwards," "his ram and the ram of the people." Okay, then he has the rams, right, which means the two rams. "And afterwards," "the fats of the sin offering," and then he brings the fats of the sin offering. Okay, so all that is in section three according to Rabbi Akiva. Right. That's section three. Correct. According to our Mishnah, the goat of the sin offering was brought with the afternoon daily offering. Again, remember what Rabbi Akiva said in the Mishnah? In the Mishnah, Rabbi Akiva said the goat of the sin offering was brought at the end, was brought with the afternoon daily offering. Rabbi Akiva of the Tosefta is really putting everything in section three with the golden garments. You're getting the goat, you're getting the two rams, you're getting the seven lambs... no, you're getting the seven lambs together with the morning daily offering. Because those are the burnt offerings, but you're getting the fats, you're getting the fats of the sin offering. And see now, "and afterwards," "the afternoon daily offering," "with the fifth immersion." "And it doesn't mention here the taking out of the spoon and the coal pan." All right, we don't have to tell you here, according to Rabbi Akiva, you're taking out the spoon and the coal pan in between section four. "For it is obvious to us that it is after his ram and the ram of the people, as it is taught later that the entire portion was said in order." You already know that, it goes without saying. Okay, so now at least we have comprehensive approaches. You have Rabbi Eliezer of the Mishnah, Rabbi Eliezer of the school of Shmuel, Rabbi Akiva of the Mishnah, Rabbi Akiva of the Tosefta. So basically so far we have four approaches. If you look at your Artscroll 78b, basically that's what you're looking at in your chart here in the first four opinions, at least because there's going to be two more opinions that we're going to discuss later on. You have Rabbi Eliezer of the Mishnah, Rabbi Eliezer of the school of Shmuel, and you see the discrepancies, you see the differences between the Mishnah, but you're reading it across, okay? You read it horizontally. Okay. You have, let's say, Rabbi Eliezer of the Mishnah. Immersion one: nothing takes place, just you bring the morning daily offering. Then you have the order of service going across. Then you have when he puts the golden garments back on, he brings, just following, he'll bring his ram and the ram of the people and he also brings, according to the Mishnah, the seven lambs. Then you have the coal pan in section four, and that's it, then he's done. Now, again, he left out certain things in the Mishnah and that's what the school of Shmuel picks up. Go to the next line. Rabbi Eliezer of the school of Shmuel. Again, in the morning daily offering, nothing. Then you have the order of service. Then you have during the third time, golden garments, you're doing his ram and the ram of the people. You're also bringing the fats, the fats of the bull and the goat. Then you take out the coal pan. Then during the afternoon daily offering, you bring everything else. You bring the bull of the burnt offering, you bring the seven lambs, and you also bring the goat. That's all done according to Rabbi Eliezer of the school of Shmuel during the afternoon daily offering. Go to the third line, Rabbi Akiva of the Mishnah. Rabbi Akiva of the Mishnah, you have the morning daily offering. With the morning daily offering came the seven lambs. Then you have... they put that one in circles, that's the bull. It's questionable if the bull goes with this in the Mishnah or if you look right away at the afternoon or it goes with the afternoon daily offering. That's why they put that one as questionable. Okay? 'Cause the Mishnah really doesn't commit to that. Then you have the order of service, then in the third immersion which they're saying which is the golden garments, you have the, the rams, I mean sorry, the rams, the two rams according to the Mishnah. Then you have the removal of the ladle, that's the incense, and then you have the goat that was brought in the afternoon with the afternoon daily offering. Then you have Rabbi Akiva of the Tosefta. Rabbi Akiva of the Tosefta, he put the bull with the morning daily offering as well as the burnt offerings. All the burnt offerings are brought in the morning according to the Tosefta. That's an easy way to remember it. The burnt offerings of the morning daily offering, the burnt offerings, the bull, and the seven burnt offering lambs. Then you have the order of service, then you have the sin offering altogether. The sin offering goat, you have the fats of the sin offering, the two rams, and then you have everything else, the removing the ladle, and then you have the afternoon daily offering. That's just to read you through the chart so you could just look at it and know exactly the different opinions.
Now the Gemara comes along and says: fourth line. "And after that, the afternoon daily offering." "What is the reason of Rabbi Eliezer?" This means, according to Rabbi Eliezer of the Baraita from the school of Shmuel, you're bringing all the additional offerings at the end. Right? You're bringing the lambs, you're bringing the bull for a burnt offering, and you're bringing the goat as well. All that stuff is brought with the afternoon daily offering. So the Gemara wants to know, that's the Tosefta we're explaining. "What is the reason of Rabbi Eliezer?" Why are all the additional offerings brought at the end? "He acts as it is written." He just follows the order that it was written in the Torah. "He first performs what is in Torat Kohanim and then what is in Chumash HaPekudim." This means, where is the additional offering written? The additional offering sacrifice is not written until Parashat Pinchas. So therefore, according to Rabbi Eliezer, he follows the order of the Torah. All the other stuff that's written in the earlier portions, you do them first. Meaning you do them in the third section, which means the ram, the two rams, "his ram and the ram of the people, as it is written in Vayikra." The bull and the goat for God, that's also written in Vayikra. So all that's done earlier. At the end, in Parashat Pinchas in the book of Numbers, you get all the additional offering stuff. The lambs, the bull for a burnt offering, the goat for an outer sin offering. So therefore he does that at the end. So Rabbi Eliezer's logic is the order of the verses. "Rabbi Akiva, as he taught the reason." Rabbi Akiva's, I told you the reason: "besides the morning burnt offering, which is for the continual burnt offering." Because I have a verse concerning festivals that tells me that in the morning when you bring the burnt offering, besides the burnt offering, you're bringing other stuff. "Thus, additional offerings are made with the morning daily offering." That implies what? That the additional offerings, the burnt offerings of the additional offerings, are brought with the morning continual burnt offering. When Rabbi Akiva says, I don't go with the order of the verses. I go with the verse "besides the morning burnt offering, which is for the continual burnt offering." I'm not discussing the sin offering goat. That's not a burnt offering. You're only bringing the seven lambs and the bull for a burnt offering with the morning daily offering. "And Rabbi Eliezer, what does he do with 'besides the sin offering of atonements'?" Rabbi Akiva, he learned that the sin offering goat that was brought with the goat for God in the same section, right? In golden garments after he changed his garments to golden garments, he's bringing that. Why? "Besides the sin offering of atonements." You're bringing the outer goat besides the goat of atonements. That's a verse concerning Kippur. Rabbi Eliezer, you said the goat is brought with the afternoon daily offering. What do you do with that verse "besides the sin offering of atonements"? You have to interpret that verse. "He needed it for a different interpretation." "Thus, this atones for that, this atones for that." He says that it's just comparing, not that they're brought together, what type of sins does the goat for God atone for? For the same sins that the goat for the outer sin offering atones for. Both sacrifices atone for similar types of sins. That's the connection between them. Whereas Rabbi Akiva learns from the fact that it's putting "besides the sin offering of atonements," he learns that both the sin offerings of atonement are brought together, they're brought in the same section. However, according to Rabbi Eliezer, no, no, no, I go with the order. The goat was written in Parashat Pinchas, so you put the goat at the end with the afternoon daily offering. Yeah, but you have a verse "besides the sin offering of atonements." That's only telling you that the sin offerings atone for similar sins. What type of sins are those? So Rashi says these are a type of sins where you committed the sin where you had knowledge at some point that you committed the sin and then you forgot, then you lost your knowledge. Those type of sins where there was knowledge and then you forgot. So the innovation is that the sin offerings of Kippur, what are the sin offerings of Kippur? You have two of them, you have the goat for God and you have the goat for the outer sin offering that's brought on the outer altar. Those two goats, they atone for those type of sins where there was partial knowledge. Very good. So now we explained what Rabbi Eliezer uses Rabbi Akiva's verse for. The only question Rashi asks, what do you do with the other verse of Rabbi Akiva? Rabbi Akiva had a verse "besides the morning burnt offering." And Rabbi Akiva learned from "besides the morning burnt offering" that you bring all the burnt offerings in the morning, whereas Rabbi Eliezer, you bring all the burnt offerings at the end. What do you mean you have a verse? That Rashi says is not a question, and that's why the Gemara hasn't even asked it. Why? Because "besides the morning burnt offering" was not written concerning Kippur, it was written concerning festivals. So there, it's not a question, which means Rabbi Eliezer would say I don't learn the law of festivals for Kippur. I'd rather go in the order of the verses, and since Parashat Pinchas is later, I do all those sacrifices later. But "besides the sin offering of atonements," that he has to answer because that's a verse that's clearly written concerning Kippur. So therefore, the Gemara only asks about the sin offering of atonements question and not about the morning burnt offering.
Now let's look at Rashi for a second: "This 'besides the sin offering of atonements' implies that the outer goat precedes his ram and the ram of the people." This means, according to the verse, it implies that the outer goat, that's the goat of the additional offering, comes before the ram and the rams. Whereas according to Rabbi Eliezer, you bring the ram in section three and you bring the goat later on. So how do you deal with this verse here? "What do you do with it?" "It is well that 'besides the morning burnt offering' is not written concerning Yom Kippur, and he does not learn from festivals." "For he relies on the order of the verses," that he performs those of Torat Kohanim first. That's Parashat Vayikra first. He does the sacrifices of Vayikra first. "But this, which is written concerning Yom Kippur itself, what does he do with it?" Next Rashi: "Concerning what this atones for, in the first chapter of Shavuot, he interprets it thus: 'And until there is knowledge at the end and no knowledge at the beginning.'" That's a case where you had knowledge at the end. In the beginning you didn't realize you made the sin, and then at the end you had knowledge. "The goat made outside atones, as it is stated, 'and one goat for a sin offering, besides the sin offering of atonements.'" "For what this atones, that atones." "Just as the inner one does not atone except for something about which there is knowledge." Just like the inner one, the goat for God, atones for partial knowledge, so too the outer goat also atones for partial knowledge. The Gemara continues: "Rabbi Yehuda says in his name:" Rabbi Yehuda said in the name of Rabbi Akiva: "One is offered with the morning daily offering, and six with the afternoon daily offering." He says no, no, no. You split up the lambs. You bring one with the morning daily offering and the other six with the afternoon daily offering. "Rabbi Elazar bar Rabbi Shimon says in his name:" Rabbi Elazar bar Rabbi Shimon says in the name of Rabbi Akiva: "Six are offered with the morning daily offering and one with the afternoon daily offering." He says six and one. Six by the morning daily offering and one by the afternoon daily offering. Everything else stays the same. The dispute here now between the two rabbis is how do you split up the lambs? Is it one and six or six and one? So the Gemara asks: "What is the reason of these Rabbis?" This means what's the reason of these Rabbis that split up the lambs? Before we get to why six-one, one-six, everybody agrees you're splitting them up. What's the logic why you split up the lambs? "Two verses are written," because we really have two verses that we have to deal with. "It is written," one verse says "besides the morning burnt offering." Now the verse "besides the morning burnt offering" implies that with the morning burnt offering you're bringing other burnt offerings. "Besides the morning burnt offering, which is for the continual burnt offering," you bring these. So therefore you have to put some section, some burnt offering sacrifices in that section. "And it is written," then we have another verse that says, "and he went out and offered his burnt offering." It says that after he reads the Torah scroll and he finishes his service there, he goes out, he puts on some garments, and he brings a burnt offering. So obviously there's got to be a burnt offering for later, so you cannot bring all your burnt offerings earlier, you have to have some later. So therefore what do you do? "Therefore, he performs some here and some there." So split it up. Bring some of the burnt offerings with the morning continual burnt offering and bring some of the burnt offerings later on. That's according to one of the sides. Right. So the Gemara asks: "Regarding what do they dispute?" What is the dispute now, why one says six and one and one says one and six? "Rabbi Yehuda holds that he performs one as it is written, 'besides the morning burnt offering.'" There's a verse about "besides the morning burnt offering," so you bring one just to fulfill that verse. "And then he performs the service of the day." Then you do the main service of the day. The main service of the day is the service of the day, the lots, the bull of the Kohen, the goat for God. "Lest the High Priest become weak." Because we're worried the High Priest might get tired. If you make him bring six lambs in the morning, when it comes to the main service, he's going to be tired out. So we want to preserve the High Priest's strength for the order of service. So let him get away with the minimum. You have to bring a burnt offering in the morning? All right, so bring the continual burnt offering and another lamb on the altar, and then you have your strength for the main item of the day which is the order of service. "Rabbi Elazar bar Rabbi Shimon holds that since he has already begun," with the lambs, "he performs six." Put, put, put the maximum you could put up without putting all of them, put six. Why? "Lest he be negligent." Because we're worried if you're only going to put one, what's going to happen? "For regarding the service of the day, he is zealous." When it comes to the service of the day, of course that's the main thing of the day, he's zealous when it comes to that. So I'm not worried about him tiring out for the service of the day. That's the main part of the day. But I'm worried that after the service of the day, so now he's going to be negligent, he's not going to bring the rest. So therefore let him get as many sacrifices as he can on the altar before the service of the day. Ay, you're tiring him out? He's not going to get tired out. He's zealous when it comes to the service of the day. And then you have one left, so therefore we're not worried about a negligence on one, he'll bring it after.
Now let's read Rashi here. Let's start with "in his name." All right, both these rabbis are saying it in the name of Rabbi Akiva. "One of the seven lambs, he performs one." Right? You bring one, "as it is written, 'besides the morning burnt offering,' to place some of the additional offerings adjacent to the continual burnt offering." So you and part of the additional offering have to be done with the continual burnt offering. "And then he performs the service of the day." "And if you say all the additional offerings should precede the morning daily offering," "lest he become weak and unable to perform the service of the day, which is the main atonement." That's the main atonement. Now the other side is "lest he be negligent and not perform them after the service of the day." "And concerning what he is worried about, lest he become weak, this one is not worried." You're worried about maybe he's going to get tired? "This one is not worried." "For regarding the service of the day, he is zealous and renews his strength." We're not worried, he'll get renewed, rejuvenated strength. So the Gemara comes along and says, "So everyone agrees, however," which means everybody agrees, "one ram." Everybody agrees that there is only one ram. What does it mean there is only one ram? Rashi: "So everyone agrees, however, both according to Rabbi Eliezer and according to Rabbi Akiva, there is one ram of the community." Which means you have the ram of the Kohen and then you have the ram of the people. Now the ram of the people is written in two places. It's written in Chumash Vayikra but it's also written in Pinchas. So now there's a great dispute. Is this another ram, which maybe part of the additional offering there's another ram for a burnt offering, or is it just repeating the one ram of the people? Now according to all the opinions that we saw here, there were only two rams. The ram of the Kohen, the ram of the people. There wasn't another ram part of the additional offering. So to that the Gemara says one thing everybody agrees on: that it's only one ram and it's repeated but it's the same ram. So the Gemara asks: "According to whom?" Who is that going like? "According to Rabbi Yehuda." "As it was taught in a Baraita: Rabbi says: The one ram mentioned here is the one mentioned in Chumash HaPekudim." "According to whom? According to Rabbi." "As it was taught in a Baraita: Rabbi says: The one ram mentioned here," the ram that's written in Chumash Vayikra in Acharei Mot, "is the one mentioned in Chumash HaPekudim." "And the one mentioned in Chumash HaPekudim." That's the same ram that's written in Pinchas in Bamidbar. "Rabbi Elazar bar Rabbi Shimon says: No, they are two rams, one mentioned here and one mentioned in Chumash HaPekudim." Yes, we have a dispute now, a great dispute of Tannaim, how many rams there were. Besides the ram of the Kohen, were there two more? That's Rabbi Elazar bar Rabbi Shimon, or according to Rabbi, no, that was one ram. It repeats it, it's the same ram. So the Gemara asks: "What is the reason of Rabbi?" What's the logic of Rabbi? "As it is written: 'one.'" The verse says: "one ram." It's one ram. So therefore that's it, it's one. "And according to Rabbi Elazar bar Rabbi Shimon, what does 'one' mean?" "The choicest of his flock." He says, no, no, it's not counting how many. There's really two. When the verse writes "one ram," it means "choicest," meaning when you take the animal from your flock, take the choicest one. Right, take the choicest one. "And Rabbi," how does Rabbi learn "choicest"? Because he learns the word "one ram" is the number. Where does he learn the concept of "choicest," choice? "He derives it from 'from the choicest of your vows.'" Because we have another verse when a person brings a vow. A person brings a vow, and that's really a donation. You don't have to bring a vow. He gives himself, let's say he says, okay, I'm going to be generous, I'm going to bring a vow to the Temple. So the verse says: "from the choicest of your vows," bring from the choicest. So Rabbi says, I learn from there to all animals that why? You always have to bring the choice. "And Rabbi Elazar bar Rabbi Shimon:" "One is for an obligation and one is for a voluntary offering, and it is necessary." He says, listen, you're right. By "choicest of your vows," it tells me you have to bring choice, but a vow is a voluntary offering, right? By Kippur, "one ram," that's an obligation. I need another verse to tell me you have to bring choice by obligatory animals. I can't learn obligation from voluntary offering. That's why it says: "One is for an obligation and one is for a voluntary offering, and it is necessary." Why is it necessary? Look at Rashi. "And it is necessary," we had this earlier. Look at Rashi, the bottom line: "for there is an opinion to say," because there's a logic to say: "a voluntary offering is chosen," that when you bring a voluntary offering you have to bring with the choice, why? "So that it will be accepted with favor." You want it to be accepted. And listen, you're bringing this as a gift. So when you bring a gift, you have to bring the choice because you want the gift to be accepted. "Whereas," in an obligation, an obligation you bring the minimum whatever, as my obligation, as my fulfillment of obligation is my obligation. However, "and there is an opinion to say," "an obligation should be chosen," "so that he fulfills his obligation beautifully." Because it's an obligation, so you want to have to bring the choice. But maybe by a voluntary offering, I don't have to bring at all, bring whatever you want. So therefore he says: You have to have both. So it turns out according to Rabbi Elazar bar Rabbi Shimon, "one ram" is not telling you how many. "One ram" is "the choicest ram of his flock," but believe me there are two. But according to Rabbi, which happens to be the opinion of Rabbi Akiva and Rabbi Eliezer as well, when it says "one ram," it's one. It just repeated it. Oh, where do you learn "choicest of his flock"? I learn that from "from the choicest of your vows." Blessed is God forever, Amen and Amen.