MISHNAH: The High Priest comes to read. If he wants to read in the byssus garments [The white garment which he wore for the ceremonies in the Temple building.] he may read; otherwise in his own while stole [Greek στολή, ἡ.] . The beadle of the synagogue [The synagogue on the Temple Mount, outside the Temple precinct. The president of the Synagogue had to carry the scroll into the Temple courtyard. This clearly is a Pharisaic institution.] takes the Torah scroll and hands it to the president of the synagogue, the president of the synagogue hands it to the executive officer of the Temple, the executive officer of the Temple hands it to the High Priest. The High Priest receives it standing, and reads standing. He reads after the death [Lev. 16:1–34.] and but on the tenth day [Lev.23:26–32.] , rolls up the Torah, keeps it in his bosom, and says: More than what I read before you is written here. On the tenth day in Numbers [Num. 19:7–11.] he recites [קורא always means to recite with the correct masoretic accents.] by heart, and pronounces eight benedictions [These will be detailed in the Halakhah.] : For the Torah, for the Service, for thanksgiving, for the remission of sin, for the Temple, for Israel, for the priests, and general prayer. He who sees the High Priest reading does not see the burning of the bull and the ram; he who sees the burning of the bull and the ram does not see the High Priest reading. Not because he would not be entitled to it but because the distance was large and the actions happened simultaneously.
HALAKHAH: “The High Priest comes,” etc. From where the reading of the Chapter [But there is no claim that reading of any text other than Lev. 16 is a biblical commandment.] ? Rebbi Idi in the name of Rebbi Isaac [The two Medieval quotes of this passage, Tosaphot Yeshenim and Ritba, read R. Joḥanan. This was the scribe’s original text corrected by himself to: R. Isaac.] : And he executed, what does the verse say? As the Eternal had commanded Moses [Lev. 16:34.] , from here the reading of the Chapter [Since the commandment to Moses was verbal, so the execution had to be verbal. The Babli 5b has a similar argument concerning the initiation rites of the Cohanim.] .
Rebbi Immi in the name of Rebbi Joḥanan: Ancillary services [. Actions either such as reading the Torah which is not absolutely necessary, in that its omission does not invalidate the service, or necessary actions which may be performed by a non-Cohen, such as slaughter of sacrifices.] are performed in white garments [But not necessarily in linen garments as prescribed in Lev. 16:4 for all service performed inside the sanctuary.] . Rebbi Mattanah said, the Mishnah implies this: “otherwise in his own white stole.” Rebbi Yose asked: Why? Even though they are outside? Is not slaughter only outside and is performed in golden garments [The Mishnah (3:5, 7:3,6) prescribes that the daily and holiday sacrifices are offered by the High Priest in his golden garments in which he serves all other days of the year.] ? Rebbi Yasa in the name of Rebbi Joḥanan: If he wants, he performs in golden garments, if he wants, he performs in white garments. We find that slaughter [While the High Priest must wear his everyday garments (Mishnah 7:7) for all priestly actions required for daily and holiday sacrifices, this is not directly prescribed for slaughter which is not a priestly duty.] , if he wants, he performs in golden garments, if he wants, he performs in white garments.
[From here to the end of the Halakhah the text is also in Sotah 7:6, Notes 190–211, ס..] Everywhere you are saying, one goes to the Torah. But here you are saying, one brings the Torah to them. Only since they are important personalities, the Torah is honored by them [In the Babli 69a, the Torah scroll is brought by a chain of increasingly important people to stress the exalted position of the High Priest. Cf. Note 190.] . Does one not bring there the Torah to the Head of the Diaspora [The claim of the Heads of the Diaspora to Davidic descent may be questionable, but since it is accepted by the people, the Head of the Diaspora may claim Davidic prerogatives.] ? Rebbi Yose ben Rebbi Abun said, there since the seed of David is absorbed in them [This paragraph is also in Megillah 4:5 (75b l. 52), ל. Quoted in Tosaphot Yeshenim70a.] , they follow the usage of their forefathers.
[This paragraph is also in Megillah 4:5 (75b l. 52), ל. Quoted in Tosaphot Yeshenim70a.] There [Mishnah Megillah 4:5.] , we have stated: “One skips in prophets; one does not skip in the Torah. [Public readings of the Torah must present a continuous text. Readings from the Prophets may be pieced together, such as in the Ashkenazic Haftara to Yitro, Is. 6:1–7:6, 9:5–6.] ” “One skips in prophets,” but one does not skip from one prophet to another, except that one is permitted to skip between the Twelve Prophets [The 12 minor prophets are considered one book. The Ashkenazic Haftara for the Sabbath between New Year’s day and Yom Kippur is composed of Hos. 14:2–10 and either Joel 2:15–27 or Micah7:18–20.] . “One does not skip in the Torah.” Rebbi Jeremiah in the name of Rebbi Simeon ben Laqish: Because one does not scroll the book of the Torah in public. Rebbi Yose asked, think of it, if it was a small paragraph [If one continues on the same page after an interruption, nothing has to be scrolled.] ? But so that Israel should hear the Torah in due order. But did we not state: “he reads after the death [Lev. 16:1–34.] and but on the tenth day” [Lev.23:26–32.] ? There is a difference since this is the order of the day. You should know this, as Rebbi Simeon ben Laqish said, one never recites from memory but here he recites [The sacrifices detailed in Num.19:7–11 (offered by the High Priest in his year-round “golden” garments) are completely different from those required by Lev. 16, for whose service white linen garments are prescribed. Therefore mention of the text in Num. 19 is essential, but scrolling such a large distance would be an interruption of the public service.] . Rebbi Yose ordered Bar Ulla, the beadle of the synagogue of the Babylonians: If there is one Torah [On a day which requires reading two different sections, such as a New Moon celebrated on a Sabbath, or a holiday. Then the Torah has to be scrolled, but this should not be done in public.] , scroll it behind a curtain. If there are two, take away one and bring the other [This is current Sephardic practice, in contrast to current Ashkenazic procedure where the second Torah is brought before the first is lifted.] .
“And pronounces eight benedictions [These will be detailed in the Halakhah.] : For the Torah”, He Who chooses the Torah [In the Babli 70a and Tosephta 3:18, “in the way one recites the benediction for the Torah in the synagogue.” This is understood also here for this and the following benedictions, in the Galilean versions.] . “For the Service,” for You we fear and serve [The Galilean version of the 16th benediction of the Amidah.] . “For thanksgiving,” it is good to give thanks to You [The 17th benediction.] , “for the remission of sin,” He who remits the sins of His people Israel. [The final paragraph of the middle benediction in the Amidah for the Day of Atonement.] “For the Temple,” He Who chooses the Temple. Rebbi Idi said, He Who dwells in Zion [The full text of this benediction is unknown. Since R. Idi is quoted as commenting, not disagreeing, one has to assume that he quotes the beginning of the relevant prayer text.] . “For Israel,” He Who chooses Israel [In the opinion of I. Elbogen this refers to the benediction immediately preceding the recitation of Shema‘.] , “for the priests.” “And general prayer.”, entreaty and begging, for Your people Israel need to be helped before You. Praise to You, Eternal, Who hears prayer [This is the only prayer text which is unique to the High Priest’s reading.] .
MISHNAH: If he read in his byssus garments, he sanctified hands and legs, [But if he read in his own stole he already had to wash hands and feet when he took off his white garments (Chapter 3, Note 98). Dressing and undressing profane garments does not necessitate washing hands and feet.] and undressed, stepped down, and immersed himself, came up, and dried himself with a towel. They brought him the golden garments [The High Priest’s garments for service all year long. These are worn for all parts of all year long. These are worn for all parts of the service of the Day of Atonement which do not involve entering the Holiest of Holies.] , he dressed and sanctified hands and legs. He went out and sacrificed his ram, and the people’s ram [As prescribed by Lev. 16:24. The biblical expression “did” is read to imply that the entire work involved, slaughter, dismembering, cleaning, transporting to the altar, and burning the elevation sacrifices, had to be performed by the unaided High Priest.] , and the seven unblemished sheep [As prescribed by Num. 29:8.] , the words of Rebbi Eliezer. Rebbi Aqiba says, they [The animals enumerated by R. Eliezer were brought before the High Priest wore the white garments for the first time.] had been brought with the daily morning offering; the bull of elevation offering and the he-goat offered outside were brought with the daily afternoon sacrifice [This statement is the common opinion of R. Eliezer and R. Aqiba. These sacrifices are musaf sacrifices prescribed in Num. 29:8] . He sanctified hands and legs and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him the white garments [. To re-enter the Holiest of Holies.] , he dressed and sanctified hands and legs. He entered to remove the cup and the pan [Which were left in the Holiest of Holies. Chapter 3, Mishnah 1.] . He sanctified hands and legs and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him the golden garments, he dressed and sanctified hands and legs. He entered, burned the incense, and prepared the lights. He sanctified hands and legs, and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him his own garments in which he dressed. One accompanies him to his house. He made a festivity for his friends when he exited in peace [He exited the Holiest of Holies, which is most dangerous; cf. Chapter 1, Notes 220–222.] .
HALAKHAH: Rebbi Joḥanan said, these are the words of Rebbi Eliezer and Rebbi Aqiba. But the words of the Sages, all of them were brought with the daily morning offering [Since the same musaf offering is prescribed in Num. 29 for New Year’s day, the Day of Atonement, and the Eighth Day of the Fall Festival, they are offered more frequently than the special offerings of the day of Atonement detailed in Lev. 16. Since the House of Hillel strictly follow the rule that the more frequent has precedence (cf. Berakhot 8:1), all of the more common sacrifices must be processed first. Cf. Tosephta 2:19.] . Rebbi Ḥuna in the name of Rav Joseph: Rebbi Eliezer follows the House of Shammai. Just as the House of Shammai say, frequent and holy, holy has precedence [Nazir 7:1 Note 54; Babli Zevaḥim 69a.] , so Rebbi Eliezer says, frequent and holy, holy has precedence. How is this? The service of the Day is holier and the day’s musaf sacrifices are more frequent; the service of the Day has precedence over the day’s musaf sacrifices.
The bull, the ram, and the seven unblemished sheep were brought with the daily morning offering; the remainder were brought with the daily afternoon offering [This is the rule of R. Aqiba.] . Rebbi Simeon ben Laqish said, the reason of this Tanna is to join purification sacrifice to purification sacrifice and elevation sacrifice to elevation sacrifice [Even though the he-goat as purification sacrifice is prescribed for all holidays and therefore is most frequent, as noted later in Num. 29:11 it is required that this sacrifice follow that of the he-goat whose blood was brought into the Temple, and be followed by the elevation sacrifice which is the evening daily offering. Therefore it makes sense to require the elevation offerings required by Lev. 16:3,24 to be brought after the atonement service and before the daily evening service.] . But some want to say, the bull, the ram, the people’s ram, and the seven unblemished sheep were brought with the daily morning offering; the remainder were brought with the daily afternoon offering. This Tanna distributes the services. What is the reason? He leaves and brings hiselevation sacrifice and the people’s elevation sacrifice [Lev. 16:24.] . As mentioned in the matter. What is mentioned in the matter? His ram and the people’s ram [16:3,5.] . Rebbi Abun bar Ḥiyya said, what is the reason for the he-goat? Of the blood of the atoning purification sacrifice [This is misquoting Ex. 30:10 when it should be Num. 29:11 : A he-goat as purification offering in addition to the atoning purification offering. Babli 70b.] . The atoning purification sacrifice already preceded.
Aaron comes to the tent of Meeting [Lev. 16:23.] . From where does he come? From reading the Chapter. Where does he go to? To remove the cup and the pan [For this he has to enter the Holiest of Holies, which only is permitted in white garments.] . It is written: He leaves and brings his elevation sacrifice and the people ’s elevation sacrifice [Lev. 16:24.] , and you are saying so? Did not Rebbi Joḥanan say, everybody agrees that the removal of cup and pan follows after the daily evening offering [The last action of the High Priest is mentioned in v. 24, the offering of the remaining sacrifices of the day, which includes the daily evening offering. How can one understand R. Joḥanan’s statement since v. 23, which has to be interpreted as referring to removal of cup and pan, precedes v. 24?] ? Rebbi Yose ben Ḥanina said, the entire Chapter is written in order except for this verse [Babli 70b, as Tannaitic statement.] . Rebbi Yose said, even this is written in order. Aaron comes to the tent of Meeting. From where does he come? From the first sanctification which he encounters. Where does he go to? To the last sanctification [The verse only states that the High Priest has no pause in the day’s service, from the first immersion to the last washing of hands and feet.] . Rebbi Mana said before Rebbi Yose: Why do we not say, except the last sanctification [Since Lev. 16:23 mentions undressing the white garments but does not mention washing of any kind, whereas in vv. 4,24 it is stated that dressing requires immersion in water, would it not be logical to require washing only for dressing,. not undressing. Then R. Yose’s interpretation becomes impossible.] ? He answered him, there is a difference since it is written he comes, (he leaves) [Since the other two quotes are from Lev. 16:23., this quote from v. 24 has to be deleted.] ,he takes off the linen garments. [Chapter 3:7, Note 98.] Why does the verse say, which he wore? Could we ever think that he could undress what he was not wearing? Then why is it written, which he wore? It brackets undressing and dressing. Since dressing requires sanctification of hands and legs, also undressing requires sanctification of hands and legs. Rebbi Eleazar said, there is another service for which he officiates in white garments. What is it? It is removal of cup and pan [For this he has to enter the Holiest of Holies, which only is permitted in white garments.] . Rebbi Joḥanan says, everybody agrees that the removal of cup and pan follows after the daily evening offering [Since in vv. 21–22 Aaron is still wearing the white garments which he put on in the morning, and in v. 24 is wearing his golden garments, there would be no reason in V. 23 to have him dress in white garments a second time. Therefore the second wearing has to be after the completion of the daily service in golden garments. The interpretation of R. Yose ben Ḥanina is the only possible one; it is compatible with the explanation which R. Yose gave to R. Mana.] .
Why in white clothing? Rebbi Ḥiyya bar Abba said, like the service up high so is the service down below. As up high, a man in their midst clothed in linen [Ez. 9:2.] , so down below a holy linen shirt he shall wear [Lev. 16:4.] .
MISHNAH: The High Priest officiates in eight garments and the common priest [Greek ὶδιώτης, ὁ.] in four, in shirt, trousers, turban, and belt [Ex. 28:40,42.] . The High Priest in addition wears breastplate, vest, coat, and diadem [Ex. 28:4,36,42.] . In these one asks Urim and Tummim, but one does not ask for common people, only for a king, or the Court, or one on whom rest the needs of the public.
HALAKHAH: Why does the High Priest serve in eight vestments? Rebbi Ḥanania the colleague of the rabbis said, corresponding to circumcision, which takes place on the eighth day. Because of My covenant was with him [Mal. 2:5. In rabbinic usage, the common meaning of “covenant” is “circumcision”.] . Why does he not serve in the golden vestments? Because of haughtiness. Rebbi Simon said, because of do not inflate yourself in front of the king [Prov. 25:6.] . Rebbi Levi said, because an accuser [Greek κατήγωρ, κατήγορος, ὁ.] does not become a defense attorney [Greek συνήγορος, ὁ.] . Yesterday it was written about them, they made golden gods for themselves [Ex. 32:31. Babli Rosh Hashanah 26a, in the name of Rav Ḥisda.] , and today he would officiate in golden vestments?
Rebbi Ḥiyya stated: And he shall wear them [Lev. 16:4, based on a metathesis -לבשם בל שם .] , they shall be worn out there, there they were hidden, there they were rotting, and were not qualified for the next Day of Atonement [The Babli 12b and Sifra Aḥare Pereq6(7) have another argument based on Lev.16:23.] . [It was stated: Rebbi Dosa says, they were qualified for a common priest.] [Addition of the corrector, possibly from the Babli 12b or Sifra Ṣaw Pereq 2(1). A common priest has to wear linen shirt and trousers for the removal of ashes from the altar; Lev. 6:3. In addition, there is the opinion, stated later in this paragraph, that the common priest’s belt also was simply linen.] It was stated [Babli 12b and Sifra Ṣaw Pereq 2(1).] : Rebbi said, there are two answers in the matter; one for clothing of the High Priest, and one for clothing of the common priest. It was stated [Babli 12b and Sifra Ṣaw Pereq 2(1).] : Rebbi and Rebbi Eleazar ben Rebbi Simeon did not disagree about the belt of the High Priest on the Day of Atonement that it was of byssus, and on all other days of the year that it contained kilaim [A linen belt for the Day of Atonement is prescribed in Lev. 16:4, while for the golden garments the belt is made from gold thread, blue, crimson, and purple wool, and linen (Ex. 28:5,39). The belt of common priests is mentioned as necessary in Ex.28:40, but its materials are not specified .] , about what did they disagree? About the belt of the common priest, where Rebbi says, it contained kilaim, but Rebbi Eleazar ben Rebbi Simeon says, it did not contain kilaim. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: The reason of Rebbi, you shall do to Aaron and his sons so, all that I had commanded you [Ex. 29:35.] . Since the garments of Aaron contain kilaim, so also the garments of his sons contain kilaim. How does Rebbi Eleazar ben Rebbi Simeon explain the verse? Aaron with what is appropriate for him, and his sons with what is appropriate for them.
[A parallel (except for the corrector’s additions) is found in the Babli, Zevaḥim88b, Arakhin 16a, in the name of R. Anani bar Sason.] Rebbi Simon said, just as sacrifices atone, so the garments [The High Priest’s.] atone, shirt, trousers, turban, and vest. The shirt was atoning for [wearers of kilaim [While most of the High Priest’s garments contained kilaim, only the shirt was worn directly on the body. It seems that the trident here interprets the argument at the start of kilaim 9:1 to mean that biblically on kilaim which gives immediate protection to the body is forbidden.] There are those who want to say,] [Corrector’s addition (from a different source, not in the parallel in the Babli.)] for spillers of blood, as you are saying, [Gen. 37:31.] they dipped the shirt in blood. The trousers were atoning for uncovering nakedness [The technical term for incest and adultery.] , as you are saying [Ex. 28:42.] , make for them linen trousers to cover the flesh [“Flesh” as a limb always denotes the penis, the only boneless limb.] of nakedness. The turban was atoning for haughtiness, as you are saying, [Lev. 8:9. This is a pun on the expression “thick of head” for “haughty”.] he put the turban on his head. The belt was atoning for [thieves; but some are saying, for] [Corrector’s addition (from a different source, not in the parallel in the Babli.)] the crooked ones. Rebbi Levi said, it was 32 cubits and he wound it around on both sides. The breast plate was atoning for those who bend the law, as you are saying [Ex. 28.15.] , you shall make a breast-plate of judgment. The vest was atoning for idol worshippers, as you are saying [Hos.3:5.] , without vest and household-gods. The coat. Rebbi Simon in the name of Rebbi Jonathan of Bet-Guvrin: For two things there was no atonement [They do qualify for any obligatory sacrifice.] but the Torah established atonement for them. These are those: one who spreads slander, and the involuntary homicide. For him who spreads slander there was no atonement, but the Torah fixed atonement for them, the bells of the coat: it shall be on Aaron in service, and its sound be heard [Ex. 28:35.] . The sound may come to atone for the sound. For the involuntary manslaughter there was no atonement but the Torah established atonement for them, the death of the High Priest [Num. 35:25.] . He shall dwell there until the High Priest’s death
It was stated: Rebbi Eliezer ben Jacob says, atonement is mentioned inside and atonement is mentioned outside [Atonement is mentioned explicitly for the Temple sacrifices of the Day of Atonement, and atonement is mentioned explicitly in the ceremony of the calf whose neck is broken far away from the Temple to atone for an unexplained homicide, Deut.21:8.] . Since in atonement mentioned inside cattle atones for spillers of blood, [Since for the calf whose neck is broken, atonement for spilled blood is mentioned explicitly, one has to switch the references to “inside” and “outside” in this sentence. The reference to an inside sacrifice is to one of the bulls sacrificed on the Day of Atonement; it is not specified which one is meant.] also in atonement mentioned outside cattle atones for spillers of blood. Here unintentional, there intentional [The tannaitic statement of R. Eliezer ben Jacob seems to contradict the late Amoraic statement of R. Simon that the atonement for unintentional homicide was the death of the High Priest, not any sacrifice. A first answer is that R. Eliezer ben Jacob refers to intentional homicide but R. Simon to unintentional.] . There is a difference for the calf whose neck is broken, whether unintentional or intentional [The previous answer is rejected, since neither the murderer nor his motives are known.] . Rebbi Yose said, here for known offense, there for unknown offense [The argument of R. Eliezer ben Jacob is rejected; only that of R. Simon is valid. It is impossible to compare the ceremony of the calf whose neck is broken to the Temple service, since in the first case it might be that the killer acted in justifiable self-defense and no sin at all was committed. But purification sacrifices are permitted only if both the fact of a sinful act and proof that it was unintentional are established.] .
The diadem. Some want to say, about blasphemers [This explanation is not in the Babli sources, Note 77.] . Some want to say, about insolent ones. He who says about blasphemers is understandable, since it is written [1Sam. 17:49.] the stone sank in his forehead, and it is written [Ex. 28:38.] , it shall be on his forehead permanently. He who says about insolent ones, you had the forehead of a whoring woman [Jer.3:3.] .
Why are they called “Urim”? Because they were enlightening Israel [Babli 73b.] . And “Tummin”? Because they were straightening out the way before them. As long as Israel were straight, they were showing them the correct way; as we find that they lied to them in Geva Benjamin. Rebbi Jehudah said, may God forbid, they did not lie to them in Geva Benjamin. For the first time it said, “attack” but did not say “I gave”, and the second time it said, “attack” and said “I gave” [The references are to Jud. 20:23, 28 but the quotes are incorrect, the correct expressions are עלו and אתננו.] .
One does not ask two questions simultaneously [Babli 73a.] . If they were asked, there are Tannaim who state, He answers the first but does not answer the second; and there are Tannaim who state, He answers the second but does not answer the first; and there are Tannaim who state, He answers neither the first nor the second. He who says, He answers the first but does not answer the second; from the following: David said, Eternal, God of Israel, etc., would the people of Qeˋilah surrender me into his hand [ISam. 23:11.] , etc.? ]Would Saul descend, David asked incorrectly. Was it not necessary, would Saul descend, and if he descended, would the people of Qeˋilah surrender me into his hand?] [Corrector’s addition. The question asked in 23:11 was illogical since the first question was relevant only if the answer to the second question was positive. Therefore it was necessary for David to ask the first question a second time, 1Sam. 23:12. There is no reason to assume a corruption of the biblical text.] He who said, He answers the second but does not answer the first; from the following: David said, would the people of Qeˋilah surrender me [ISam. 23:12..] , etc. He who said, He answers neither the first nor the last, David asked the Eternal as follows, shall I pursue this troop, shall I reach it [ISam. 30:8.] ? David asked for mercy in this case, Eternal, God of Israel, please tell Your servant [ISam. 23:11.] . You should know, since he asked two [questions] and He answered three [answers]: He said, pursue, for catching you will catch and saving you will save [ISam. 30:8.] . There are Tannaim who state, he was hearing the voice; there are Tannaim who state, the writing was protruding. He who said, he was hearing the voice is understandable since it is written, he heard the voice [Num. 7:89.] . He who said, the writing [Identifying Urim and Tummim with an oracle involving the breast plate of the High Priest on whose precious stones the names of the 12 tribes were engraved, Ex. 28:21. This seemed to be excluded since not the entire alphabet was occurring in these names.] was protruding, but there is no ח for the tribes, and there is no צ [and no ק] for the tribes! Abraham, Isaac, Jacob was written on them. But there is no ט for the tribes! All these are the tribes of Israel [Gen. 49:28.] was engraved on them.