משנה: בָּא לוֹ כֹהֵן גָּדוֹל לִקְרוֹת. אִם רוֹצֶה לִקְרוֹת בְּבִגְדֵי בוּץ קוֹרֵא וְאִם לָאו בְאִיסְטְלִית לָבָן מִשֶּׁלּוֹ. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנוֹ לְרֹאשׁ הַכְּנֶסֶת וְרֹאשׁ הַכְּנֶסֶת נוֹתְנוֹ לַסְּגָן וְהַסְּגָן נוֹתְנוֹ לְכֹהֵן גָּדוֹל וְכֹהֵן גָּדוֹל עוֹמֵד וּמְקַבֵּל וְקוֹרֵא וְעוֹמֵד וְקוֹרֵא אַחֲרֵי מוֹת וְאַךְ בֶּעָשׂוֹר וְגוֹלֵל אֶת הַתּוֹרָה וּמַנִּיחָהּ בְּחֵיקוֹ וְאוֹמֵר יוֹתֵר מִמַּה שֶּׁקָּרִיתִי לִפְנֵיכֶם כָּתוּב כָּאן וּבֶעָשׂוֹר שֶׁבְּחוּמַּשׁ הַפְּקוּדִים קוֹרֵא עַל פֶּה וּמְבָרֵךְ עָלֶיהָ שְׁמוֹנֶה בְרָכוֹת עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל הַהוֹדָייָה וְעַל מְחִילַת הֶעָוֹן וְעַל הַמִּקְדָּשׁ וְעַל יִשְׂרָאֵל וְעַל הַכֹּהֲנִים וְעַל שְׁאָר הַתְּפִילָּה׃ הָרוֹאֶה כֹהֵן גָּדוֹל שֶׁהוּא קוֹרֵא אֵינוֹ רוֹאֶה פַר וְשָׂעִיר הַנִּשְׂרָפִים הָרוֹאֶה פַר וְשָׂעִיר הַנִּשְׂרָפִין אֵינ֖וֹ רוֹאֶה כֹהֵן גָּדוֹל כְּשֶׁהוּא קוֹרֵא. לֹא מִפְּנֵי שֶׁאֵינוֹ רַשַּׁאי אֶלָּא שֶׁהָֽיְתָה דֶרֶךְ רְחוֹקָה וּמְלֶאכֶת שְׁנֵיהֶן הָֽיְתָה נַעֲשֵׂית כְּאֶחָת׃ MISHNAH: The High Priest comes to read. If he wants to read in the byssus garments1The white garment which he wore for the ceremonies in the Temple building. he may read; otherwise in his own while stole2Greek στολή, ἡ.. The beadle of the synagogue3The 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 death4Lev. 16:1–34. and but on the tenth day5Lev.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 Numbers6Num. 19:7–11. he recites7קורא always means to recite with the correct masoretic accents. by heart, and pronounces eight benedictions8These 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.
הלכה: בָּא לוֹ כֹהֵן גָּדוֹל כול׳. מְנַיִין לִקְרִיאַת הַפָּרָשָׁה. רִבִּי אִידִי בְשֵׁם רִבִּי יִצְחָק. וַיַּ֕עַשׂ מַה תַלְמוּד לוֹמַר כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְי אֶת־מֹשֶֽׁה׃ מִיכָּן לִקְרִיאַת הַפָּרָשָׁה. HALAKHAH: “The High Priest comes,” etc. From where the reading of the Chapter9But there is no claim that reading of any text other than Lev. 16 is a biblical commandment.? Rebbi Idi in the name of Rebbi Isaac10The 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 Moses11Lev. 16:34., from here the reading of the Chapter12Since 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..
רִבִּי אִמִּי בְשֵׁם רִבִּי יוֹחָנָן. שְׁיֵרֵי עֲבוֹדוֹת עוֹבְדָן בְּבִגְדֵי לָבָן. אָמַר רִבִּי מַתָּנָא. מַתְנִיתָה אָֽמְרָה כֵן. וְאִם לָאו בְאִיסְטְלִית לָבָן מִשֶּׁלּוֹ. רִבִּי יוֹסֵה בָעֵי. לָמָּה. שֶׁהֵן בָּחוּץ. הֲרֵי שְׁחִיטָה הֲרֵי אֵינָהּ אֶלָּא בַחוּץ. וְהוּא עוֹבְדָה בְבִגְדֵי זָהָב. רִבִּי יַסָּא בְשֵׁם רִבִּי יוֹחָנָן. רָצָה עוֹבְדָהּ בְּבִגְדֵי זָהָב. רָצָה עוֹבְדָהּ בְּבִגְדֵי לָבָן. מָצִינוּ שְׁחִיטָה. רָצָה עוֹבְדָהּ בְּבִגְדֵי זָהָב. רָצָה עוֹבְדָהּ בְּבִגְדֵי לָבָן. Rebbi Immi in the name of Rebbi Joḥanan: Ancillary services13. 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 garments14But 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 garments15The 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 slaughter16While 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.
בְּכָל־אָתָר אַתְּ אָמַר. הוֹלְכִין אַחַר הַתּוֹרָה. וְהָכָא אַתְּ אָמַר. מוֹלִיכִין אֶת הַתּוֹרָה אֶצְלָן. אֶלָּא עַל יְדֵי שֶׁהֵן בְּנֵי אָדָם גְדוֹלִים הַתּוֹרָה מִתְעַלָּה בָהֶן. וְהָא תַמָּן מְייַבְּלִין אוֹרַיְתָא גַבֵּי רֵישׁ גָלוּתָא. אָמַר רִבִּי יוֹסֵה בֵירִבִּי בּוּן. תַּמָּן עַל יְדֵי שֶׁזַּרְעוֹ שֵׁלְדָּוִד מְשׁוּקָּע שָׁם אִינּוּן עָֽבְדִין לֹו כְמִנְהַג אַבְהַתְהוֹן. 17From 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 them18In 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 Diaspora20The 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 them21This paragraph is also in Megillah 4:5 (75b l. 52), ל. Quoted in Tosaphot Yeshenim70a., they follow the usage of their forefathers.
תַּמָּן תַּנִּינָן. מְדַלְּגִין בַּנָּבִיא. וְאֵין מְדַלְּגִין בַּתּוֹרָה. מְדַלְּגִין בַּנָּבִיא. וְאֵין מְדַלְּגִין מִנָּבִיא לְנָבִיא. וּבְנָבִיא שֶׁלְשְׁנֵים עָשָׂר מוּתָּר. אֵין מְדַלְּגִין בַּתּוֹרָה. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי שְִׁמְעוֹן בֶּן לָקִישׁ. שֶׁאֵין גֹּלִין סֵפֶר תּוֹרָה בָרַבִּים. רִבִּי יֹוסֵה בָעֵי. הַגַּע עַצְמָךְ שֶׁהָֽיְתָה פָרָשָׁה קְטַנָּה. אֶלָּא כְדֵי שֶׁיִּשְׁמְעוּ יִשְׂרָאֵל תּוֹרָה עַל סֶדֶר. וְהָא תַנִּינָן. קוֹרֵא אַחֲרֵי מוֹת וְאַךְ בֶּעָשׂוֹר. שַׁנְייָא הִיא. שֶׁהִיא סִדְרוֹ שֶׁל יוֹם. תֵּדַע לָךְ. דְּאָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. בְּכָל־מָקוֹם אֵינוֹ קוֹרֵא עַל פֶּה. וְהָכָא קוֹרֵא. רִבִּי יוֹסֵה מְפַקֵּד לְבַר עוּלָּא חַזְּנָא דִכְנִישְׁתָּא דְּבַבְלְאֵי. כַּד דְּהִיא חָדָא אוֹרִיָּא תְּהֵא גַּייֵל לָהּ לַהֲדֵי פָרוֹכְתָא. כַּד אִיּנּוּן תַּרְתֵּיי תִּי מְייַבֵּל חָדָא וּמַייְתֵי חָדָא. 21This paragraph is also in Megillah 4:5 (75b l. 52), ל. Quoted in Tosaphot Yeshenim70a. There22Mishnah Megillah 4:5., we have stated: “One skips in prophets; one does not skip in the Torah.23Public 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 Prophets24The 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 paragraph25If 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 death4Lev. 16:1–34. and but on the tenth day”5Lev.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 recites26The 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 Torah27On 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 other28This is current Sephardic practice, in contrast to current Ashkenazic procedure where the second Torah is brought before the first is lifted..
וּמְבָרֵךְ עָלֶיהָ שְׁמוֹנֶה בְרָכוֹת. עַל הַתּוֹרָה הַבּוֹחֵר בַּתּוֹרָה. עַל הָעֲבוֹדָה שֶׁאוֹתְךָ נִירָא וְנַעֲבוֹד. עַל הַהוֹדָייָה הַטּוֹב לְךָ לְהוֹדוֹת. עַל מְחִילַת הֶעָוֹן מוֹחֵל עֲווֹנוֹת עַמּוֹ יִשְׂרָאֵל בְּרַחֲמִים. עַל הַמִּקְדָּשׁ הַבּוֹחֵר בַּמִּקְדָּשׁ. וְאָמַר רִבִּי אִידִי. הַשׁוֹכֵן בְּצִיּוֹן. עַל יִשְׂרָאֵל הַבּוֹחֵר בְּיִשְׂרָאֵל. עַל הַכֹּהֲנִים הַבּוֹחֵר בַּכֹּהֲנִים עַל שְׁאָר תְּפִילָּה וּתְחִינָּה וּבַקָּשָׁה. שֶׁעַמְּךָ יִשְׂרָאֵל צְרִיכִין לְהִיווָשֵׁעַ לְפָנֶיךָ. בָּרוךְ אַתָּה יי שׁוֹמֵעַ תְּפִילָּה. “And pronounces eight benedictions8These will be detailed in the Halakhah.: For the Torah”, He Who chooses the Torah29In 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 serve30The Galilean version of the 16th benediction of the Amidah.. “For thanksgiving,” it is good to give thanks to You31The 17th benediction., “for the remission of sin,” He who remits the sins of His people Israel.32The 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 Zion33The 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 Israel34In 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 prayer35This is the only prayer text which is unique to the High Priest’s reading..