Jerusalem Talmud Yoma 7:2

משנה: וְאִם בְּבִגְדֵי בוּץ קָרָא קִידֵּשׁ יָדָיו וְרַגְלָיו וּפָשַׁט יָרַד וְטָבַל עָלָה וְנִסְתַּפָּג. הֵבִיאוּ לוֹ בִגְדֵי זָהָב וְלָבַשׁ וְקִידֵּשׁ יָדָיו וְרַגְלָיו. יָצָא וְעָשָׂה אֶת אֵילוֹ וְאֶת אֵיל הָעָם וְאֶת שִׁבְעַת כְּבָשִׂים תְּמִימִים דִּבְרֵי רִבִּי אֱלִיעֶזֶר. רִבִּי עֲקִיבָה אוֹמֵר עִם תָּמִיד שֶׁל שַׁחַר הָיוּ קְרֵבִין וּפַר הָעוֹלָה וְשָׂעִיר הַנַּעֲשֶׂה בַחוּץ הָיוּ קְרֵבִין עִם תָּמִיד שֶׁל בֵּין הָעַרְבָּיִם׃ קִידֵּשׁ יָדָיו וְרַגְלָיו וּפָשַׁט יָרַד וְטָבַל עָלָה וְנִסְתַּפָּג. הֵבִיאוּ לוֹ בִגְדֵי לָבָן וְלָבַשׁ וְקִידֵּשׁ יָדָיו וְרַגְלָיו. נִכְנַס לְהוֹצִיא אֶת הַכַּף וְאֶת הַמַּחְתָּה. קִידֵּשׁ יָדָיו וְרַגְלָיו וּפָשַׁט יָרַד וְטָבַל עָלָה וְנִסְתַּפָּג. הֵבִיאוּ לוֹ בִגְדֵי זָהָב וְלָבַשׁ קִידֵּשׁ יָדָיו וְרַגְלָיו. נִכְנַס וְהִקְטִיר אֶת הַקְּטוֹרֶת וְהֵטִיב אֶת הַנֵּרוֹת. קִידֵּשׁ יָדָיו וְרַגְלָיו וּפָשַׁט יָרַד וְטָבַל עָלָה וְנִסְתַּפָּג. הֵבִיאוּ לוֹ בִגְדֵי עַצְמוֹ וְלָבַשׁ. מְלַווִין אוֹתוֹ עַד בֵּיתוֹ וְיוֹם טוֹב הָיָה עוֹשֶׂה לְאוֹהֲבָיו בְּשָׁעָה שֶׁיָּצָא בְשָׁלוֹם. MISHNAH: If he read in his byssus garments, he sanctified hands and legs,³⁶But 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 garments³⁷The 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 ram³⁸As 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 sheep³⁹As prescribed by Num. 29:8., the words of Rebbi Eliezer. Rebbi Aqiba says, they⁴⁰The 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 sacrifice⁴¹This 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 garments⁴². To re-enter the Holiest of Holies., he dressed and sanctified hands and legs.
He entered to remove the cup and the pan⁴³Which 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 peace⁴⁴He exited the Holiest of Holies, which is most dangerous; cf. Chapter 1, Notes 220–222..

הלכה: אָמַר רִבִּי יוֹחָנָן. זוֹ דִבְרֵי רִבִּי אֱלִיעֶזֶר וְרִבִּי עֲקִיבָה. אֲבָל דִּבְרֵי חֲכָמִים. כּוּלְּהֹן הָיוּ קְרֵיבִין עִם תָּמִיד שֶׁלְבֵּין הָעַרְבָּיִם. רִבִּי חוּנָה בְשֵׁם רַב יוֹסֵף. אַתְיָא דְּרִבִּי לִיעֶזֶר כְּבֵית שַׁמַּי. כְּמַה דְבֵית שַׁמַּי אָֽמְרֵי. תָּדִיר מְקוּדָּשׁ מְקוּדָּשׁ קוֹדֵם. כֵּן רִבִּי לִיעֶזֶר אוֹמֵר. תָּדִיר מְקוּדָּשׁ מְקוּדָּשׁ קוֹדֵם. הֵיךְ עֲבִידָה. עֲבוֹדַת הַיּוֹם מְקוּדֶּשֶׁת וּמוּסְפֵי הַיּוֹם תְּדִירִין. עֲבוֹדַת הַיּוֹם קוֹדֶמֶת לְמוּסְפֵי הַיּוֹם. 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 offering⁴⁵Since 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 precedence⁴⁶Nazir 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.

פַּר וָאַיִל וְשִׁבְעַת כְּבָשִׂים תְּמִימִים הָיוּ קְרֵיבִין עִם תָּמִיד שֶׁלְשַׁחַר. וְהַשְּׁאָר הָיוּ קְרֵיבִין עִם תָּמִיד שֶׁלְבֵּין הָעַרְבָּיִם. רִבִּי שִׁמעוֹן בֶּן לָקִישׁ אָמַר. טַעֲמָא דָהֵן תַּנָּייָא. כְּדֵי לִסְמוֹךְ חַטָּאת לַחַטָּאת וְעוֹלָה לָעוֹלָה. וְאִית דְּבָעֵי מֵימַר. הַפָּר וְהָאַיִל וְאֵילוֹ וְאֵיל הָעָם וְשִׁבְעַת כְּבָשִׂים תְּמִימִים הָיוּ קְרֵיבִין עִם תָּמִיד שֶׁלְשַׁחַר. וְהַשְּׁאָר הָיוּ קְרֵיבִין עִם תָּמִיד שֶׁלְבֵּין הָעַרְבָּיִם. וְהָדֵין תַּנָּייָא. תּוֹלֶה עֲבוֹדוֹת. מַה טַעֲם. וְיָצָ֗א וְעָשָׂ֤ה אֶת־עוֹלָתוֹ וְאֶת־עוֹלַת הָעָ֔ם. כָּאָמוּר בָּעִנְייָן. מָה אָמוּר בָּעִנְייָן. אֵילוֹ וְאֵיל הָעָם. אָמַר רִבִּי בּוּן בַּר חִייָה וְשֲׂעִיר מַה טַעַם. מִדַּ֞ם חַטַּ֣את הַכִּפּוּרִים. כְּבָר קָֽדְמָה חַטַּאת הַכִּפּוּרִים. The bull, the ram, and the seven unblemished sheep were brought with the daily morning offering; the remainder were brought with the daily afternoon offering⁴⁷This 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 sacrifice⁴⁸Even 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 sacrifice⁴⁹Lev. 16:24.. As mentioned in the matter. What is mentioned in the matter? His ram and the people’s ram⁵⁰16:3,5.. Rebbi Abun bar Ḥiyya said, what is the reason for the he-goat? Of the blood of the atoning purification sacrifice⁵¹This 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.

וּבָ֤א אַֽהֲרֹן֙ אֶל־אוֹהֶל מוֹעֵ֔ד. מֵאֵיכָן בָּא. מִקְּרִייַת הַפָּרָשָׁה. וּלְהֵיכָן הוּא הוֹלֵךְ. לְהוֹצִיא כַף וּמַחְתָּה. כָּתוּב וְיָצָ֗א וְעָשָׂ֤ה אֶת־עוֹלָתוֹ וְאֶת־עוֹלַת הָעָ֔ם. וְאַתְּ אָמַר הָכֵין. וְלֹא כֵן אָמַר רִבִּי יוֹחָנָן. הַכֹּל מוֹדִין בְּהוֹצָאַת כַּף וּמַחְתָּה שֶׁהוּא לְאַחַר תָּמִיד שֶׁלְבֵּין הָעַרְבָּיִם. אָמַר רִבִּי יוֹסֵה בֶּן חֲנִינָה. כָּל־הַפָּרָשָׁה כְתוּבָה עַל סֵדֶר חוּץ מִזּוֹ. אָמַר רִבִּי יוֹסֵה. עוֹד הִיא אֲמוּרָה עַל סֵדֶר. וּבָ֤א אַֽהֲרֹן֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד. מֵאֵיכָן בָּא. מִקִּידּוּשׁ הָרִאשׁוֹן שֵׁהָיָה בְיָדוֹ. וּלְאַיִין הוּא הוֹלֵךְ. לְקִידּוּשׁ הָאַחֲרוֹן. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי יוֹסֵה. לָמָּה לֵי נָן אָֽמְרִין. חוּץ מִקִּידּוּשׁ הָאַחֲרוֹן. אָמַר לֵיהּ. שַׁנְייָא הִיא. דִּכְתִיב וּבָ֤א. וְיָצָ֗א וּפָשַׁט֙ אֶת־בִּגְדֵ֣י הַבָּ֔ד. שֶׁאֵין תַּלְמוּד לוֹמַר. אֲשֶׁ֥ר לָבַ֖שׁ. וְכִי עָלַת עַל דַּעְתֵּינוּ כְּלוּם הוּא פוֹשֵׁט אֶלָּא מַה שֶׁהוּא לוֹבֵשׁ. אִם כֵּן לָמָּה נֶאֱמַר אֲשֶׁ֥ר לָבַ֖שׁ. הִקִּישׁ פְּשִׁיטָה לִלְבִישְׁה. מַה לִבִישָׁה בְקִידּוּשׁ יָדַיִם וְרַגְלַיִם. אַף פְּשִׁיטָה בְקִידּוּשׁ יָדַיִים וְרַגְלַיִים. אָמַר רִבִּי אֶלְעָזָר. יֵשׁ לָךְ עֲבוֹדָה אֲחֶרֶת שֶׁהוּא עוֹבְדָהּ בְּבִגְדֵי לָבָן. וְאֵי זוֹ זוֹ. זוֹ הוֹצָאַת כַּף וּמַחְתָּה. אָמַר רִבִּי יוֹחָנָן. הַכֹּל מוֹדִין בְּהוֹצָאַת כַּף וּמַחְתָּה שֶׁהִיא לְאַחַר תָּמִיד שֶׁלְבֵּין הָעַרְבָּיִם. Aaron comes to the tent of Meeting⁵²Lev. 16:23.. From where does he come? From reading the Chapter. Where does he go to? To remove the cup and the pan⁵³For 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 sacrifice⁴⁹Lev. 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 offering⁵⁴The 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 verse⁵⁵Babli 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 sanctification⁵⁶The 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 sanctification⁵⁷Since 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)⁵⁸Since the other two quotes are from Lev. 16:23., this quote from v. 24 has to be deleted.,he takes off the linen garments. ⁵⁹Chapter 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 pan⁵³For 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 offering⁶⁰Since 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..

וְלַמָּה בְבִגְדֵי לָבָן. אָמַר רִבִּי חִייָה בַּר בָּא. כְּשֵׁירוּת שֶׁל מַעֲלָן כָּךְ שֵׁירוּת שֶׁל מַטָּן. מַה לְמַעֲלָן אִישׁ אֶחָ֤ד בְּתוֹכָם֙ לָבוּשׁ בַּדִּ֔ים. אַף לְמַטָּן כְּתוֹנֶת בַּ֨ד קוֹדֶשׁ יִלְבָּ֗שׁ. 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 linen⁶⁴Ez. 9:2., so down below a holy linen shirt he shall wear⁶⁵Lev. 16:4..