## Yoma Daf 12a

###### Yoma 12a:1
[Yoma 12a:1](https://torahapp.org/share/book/Yoma/r/12a:1)

וְהָא — דִּכְרַכִּים, וְהָא — דִּכְפָרִים.

**William Davidson Edition - English:**
**and this** *baraita*, which states that a synagogue does not become impure, is referring to synagogues **in** large **cities.** Since those synagogues attract people from different places, the building is not the property of the local residents but that of the public. **And that** *baraita*, which states that a synagogue becomes impure, is referring to synagogues **in villages,** which belong solely to the residents of the village, and its status is like that of a house owned by partners.


###### Yoma 12a:2
[Yoma 12a:2](https://torahapp.org/share/book/Yoma/r/12a:2)

וְדִכְרַכִּים אֵין מִטַּמֵּא בִּנְגָעִים? וְהָתַנְיָא: ״אֲחוּזַּתְכֶם״, אֲחוּזַּתְכֶם מִטַּמְּאָה בִּנְגָעִים, וְאֵין יְרוּשָׁלָיִם מִטַּמְּאָה בִּנְגָעִים. אָמַר רַבִּי יְהוּדָה: אֲנִי לֹא שָׁמַעְתִּי אֶלָּא מְקוֹם מִקְדָּשׁ בִּלְבַד. הָא בָּתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת מִטַּמְּאִין בִּנְגָעִים, וְאַף עַל גַּב דִּכְרָכִים נִינְהוּ! אֵימָא: אָמַר רַבִּי יְהוּדָה: אֲנִי לֹא שָׁמַעְתִּי אֶלָּא מְקוֹם מְקוּדָּשׁ בִּלְבַד.

**William Davidson Edition - English:**
The Gemara asks: **And do** the synagogues **in** large **cities not become ritually impure** with the impurity **of leprosy? Wasn’t it taught** in a *baraita* that it is written: “In a house of the land of **your possession”** (Leviticus 14:34); the land of **your possession becomes ritually impure** with the impurity **of leprosy, and** the city of **Jerusalem does not become ritually impure** with the impurity **of leprosy,** since it belongs to all the Jewish people rather than to a specific tribe? **Rabbi Yehuda said: I heard** that it is **only the site of the Temple [*mikdash*] alone** that does not become ritually impure with the impurity of leprosy. It can be inferred **that** in the opinion of Rabbi Yehuda, even **synagogues and study halls** in Jerusalem **become ritually impure** with the impurity **of leprosy, and** that is the case **even though they** are synagogues **in** large **cities.** The Gemara rejects this; rather, one must emend the *baraita* and **say** that **Rabbi Yehuda said: I heard** that it is **only a sacred [*mekudash*] site alone.** That definition includes synagogues and study halls.


###### Yoma 12a:3
[Yoma 12a:3](https://torahapp.org/share/book/Yoma/r/12a:3)

בְּמַאי קָא מִיפַּלְגִי? תַּנָּא קַמָּא סָבַר יְרוּשָׁלַיִם לֹא נִתְחַלְּקָה לִשְׁבָטִים, וְרַבִּי יְהוּדָה סָבַר יְרוּשָׁלַיִם נִתְחַלְּקָה לִשְׁבָטִים.

**William Davidson Edition - English:**
§ The Gemara explains the dispute in the *baraita* that was cited: **With regard to what** principle **do** Rabbi Yehuda and the Rabbis **disagree? The first *tanna* holds: Jerusalem was not divided among the tribes** but belonged to all of the Jewish people, and as such it does not become ritually impure with the impurity of leprosy. **Rabbi Yehuda holds: Jerusalem was divided between the tribes** of Judah and Benjamin. Therefore, the same *halakhot* of impurity apply there as apply in all other cities in Eretz Yisrael.


###### Yoma 12a:4
[Yoma 12a:4](https://torahapp.org/share/book/Yoma/r/12a:4)

וּבִפְלוּגְתָּא דְּהָנֵי תַּנָּאֵי. דְּתַנְיָא: מֶה הָיָה בְּחֶלְקוֹ שֶׁל יְהוּדָה — הַר הַבַּיִת, הַלְּשָׁכוֹת וְהָעֲזָרוֹת. וּמֶה הָיָה בְּחֶלְקוֹ שֶׁל בִּנְיָמִין — אוּלָם וְהֵיכָל וּבֵית קׇדְשֵׁי הַקֳּדָשִׁים, וּרְצוּעָה הָיְתָה יוֹצְאָה מֵחֶלְקוֹ שֶׁל יְהוּדָה וְנִכְנֶסֶת לְחֶלְקוֹ שֶׁל בִּנְיָמִין, וּבָהּ הָיָה מִזְבֵּחַ בָּנוּי, וּבִנְיָמִין הַצַּדִּיק הָיָה מִצְטַעֵר עָלֶיהָ לְבׇלְעָהּ בְּכׇל יוֹם,

**William Davidson Edition - English:**
The Gemara states: **And** that dispute corresponds **to the dispute** between **these *tanna’im*, as it was taught** in a *baraita*: **What** part of the Temple **was** located **in the portion of** the tribe of **Judah?** It was the part including **the** entire **Temple Mount,** excluding those areas in the portion of Benjamin, **the chambers, and the courtyards. And what** part of the Temple **was in the portion of** the tribe of **Benjamin?** It was the part including **the Entrance Hall** of the Sanctuary, **and the Sanctuary, and the Holy of Holies. And a strip** of land **emerges** from **the portion of Judah and enters the portion of Benjamin on which the altar is built. And Benjamin the righteous would suffer** longing **to engulf it every day.** The tribe of Benjamin was disappointed that the strip belonging to the tribe of Judah intersected its tribal land and wanted Judah to transfer ownership so that the land with the altar would belong to Benjamin.


###### Yoma 12a:5
[Yoma 12a:5](https://torahapp.org/share/book/Yoma/r/12a:5)

שֶׁנֶּאֱמַר: ״חוֹפֵף עָלָיו כׇּל הַיּוֹם״. לְפִיכָךְ זָכָה בִּנְיָמִין הַצַּדִּיק וְנַעֲשָׂה אוּשְׁפִּיזְכָן לִגְבוּרָה, שֶׁנֶּאֱמַר: ״וּבֵין כְּתֵפָיו שָׁכֵן״.

**William Davidson Edition - English:**
An allusion to this is **that** which **is stated** in Moses’ blessing to Benjamin: **“Ever does he protect him** and he rests between his shoulders” (Deuteronomy 33:12), like one who is unable to abide something stuck between his shoulders and constantly rubs it to remove it. **Therefore, Benjamin the righteous was privileged to serve as host [*ushpizekhan*] to the Almighty, as it is stated: “And he rests between his shoulders,”** alluding to the fact that the Holy of Holies was located in the territory of Benjamin. According to this *baraita*, Jerusalem was divided among the tribes.


###### Yoma 12a:6
[Yoma 12a:6](https://torahapp.org/share/book/Yoma/r/12a:6)

וְהַאי תַּנָּא סָבַר יְרוּשָׁלַיִם לֹא נִתְחַלְּקָה לִשְׁבָטִים, דְּתַנְיָא: אֵין מַשְׂכִּירִין בָּתִּים בִּירוּשָׁלַיִם לְפִי שֶׁאֵינָהּ שֶׁלָּהֶן. רַבִּי אֶלְעָזָר בַּר (צָדוֹק) אוֹמֵר: אַף לֹא מִטּוֹת. לְפִיכָךְ, עוֹרוֹת קָדָשִׁים — בַּעֲלֵי אוּשְׁפִּיזְכָנִין נוֹטְלִין אוֹתָן בִּזְרוֹעַ. אָמַר אַבָּיֵי: שְׁמַע מִינַּהּ, אוֹרַח אַרְעָא לְמִישְׁבַּק אִינִישׁ גּוּלְפָּא וּמַשְׁכָּא לְאוּשְׁפִּיזֵיהּ.

**William Davidson Edition - English:**
**And this *tanna* holds: Jerusalem was not divided among the tribes** at all, **as it was taught** in a *baraita*: Homeowners did **not let** their **houses in Jerusalem because** the houses **were not** actually **theirs.** Residents of Jerusalem did not own their residences, as the city belonged to the entire Jewish people. **Rabbi Elazar bar Tzadok says: Even beds** were **not** rented. **Therefore,** with regard to **hides of consecrated animals** of the Festival peace-offerings, which the pilgrims to Jerusalem would give as gifts to their hosts, the hosts were not really entitled to them. This is why **the hosts** would **take them by force. Abaye said: Learn from it that it is customary for a guest to leave** his empty wine **jug and hides** from sacrificial animals and give them **to his host.**


###### Yoma 12a:7
[Yoma 12a:7](https://torahapp.org/share/book/Yoma/r/12a:7)

וְדִכְפָרִים מִי מִטַּמֵּא בִּנְגָעִים? וְהָתַנְיָא: ״לַאֲחוּזָּה״, עַד שֶׁיִּכְבְּשׁוּ אוֹתָהּ. כָּבְשׁוּ אוֹתָהּ וְלֹא חִלְּקוּהָ לִשְׁבָטִים, חִלְּקוּ לִשְׁבָטִים וְלֹא חִלְּקוּ לְבֵית אָבוֹת, חִלְּקוּ לְבֵית אָבוֹת וְאֵין כׇּל אֶחָד מַכִּיר אֶת שֶׁלּוֹ, מִנַּיִין?

**William Davidson Edition - English:**
After discussing the status of Jerusalem, the Gemara addresses the matter of synagogues in villages. The Gemara asks: **And do** the synagogues **in villages become impure** with the impurity **of leprosy? Wasn’t it taught** in a *baraita* as follows? It is written: “When you enter the land of Canaan that I give you **for a possession,** and I put the plague of leprosy in a house of the land of your possession” (Leviticus 14:34). The term: “For a possession,” means **until you conquer it** and it becomes entirely yours. However, in a case where **they conquered it but did not divide it among the tribes,** or where **they divided** it **among the tribes but did not distribute** it **to the patrilineal families;** or where **they distributed** it **to the patrilineal families, but every one** of them **does not recognize his** individual portion, **from where** is it derived that it does not become impure?


###### Yoma 12a:8
[Yoma 12a:8](https://torahapp.org/share/book/Yoma/r/12a:8)

תַּלְמוּד לוֹמַר: ״וּבָא אֲשֶׁר לוֹ הַבַּיִת״, מִי שֶׁמְיוּחָד לוֹ, יָצָא אֵלּוּ שֶׁאֵין מְיוּחָדִין לוֹ. אֶלָּא מְחַוַּורְתָּא כִּדְשַׁנִּין מֵעִיקָּרָא.

**William Davidson Edition - English:**
**The verse states: “And the one whom the house is his will come”** (Leviticus 14:35); one **whom** the house **is designated for him** and who is certain of his ownership, **excluding those** houses **which are not designated for him.** Apparently, the legal status of synagogues in villages is that of communal property, as the portion of each individual is not clearly identifiable, and therefore they cannot become impure. **Rather,** there is no distinction in this regard between synagogues in large cities and those in villages. And with regard to the original question, **it is clear as we responded initially** with alternative resolutions to the contradiction between the *baraitot*.


###### Yoma 12a:9
[Yoma 12a:9](https://torahapp.org/share/book/Yoma/r/12a:9)

וּמַתְקִינִין לוֹ כֹּהֵן אַחֵר. פְּשִׁיטָא אֵירַע בּוֹ פְּסוּל קוֹדֶם תָּמִיד שֶׁל שַׁחַר — מְחַנְּכִין אוֹתוֹ בְּתָמִיד שֶׁל שַׁחַר. אֶלָּא אֵירַע בּוֹ פְּסוּל אַחַר תָּמִיד שֶׁל שַׁחַר, בַּמֶּה מְחַנְּכִין אוֹתוֹ?

**William Davidson Edition - English:**
§ It was taught in the mishna: **And they would designate another priest** in the High Priest’s stead, lest a disqualification due to impurity prevent his entering the Temple on Yom Kippur. The Gemara asks: It is **obvious** that if **disqualification befell** the incumbent High Priest **prior to the** sacrifice of the **daily morning offering** on Yom Kippur, that **one initiates** the replacement by dressing him in the eight garments of the High Priest **with the daily morning offering,** which renders him acting High Priest. **However,** if **disqualification befell** the incumbent High Priest **after the daily morning offering, how does one initiate** the replacement? After the daily morning offering, the High Priest begins the Yom Kippur service clothed in the four linen garments unique to the day, which are the same as the tunic, trousers, turban, and belt of the common priest. How is it evident that he is the acting High Priest?


###### Yoma 12a:10
[Yoma 12a:10](https://torahapp.org/share/book/Yoma/r/12a:10)

אָמַר רַב אַדָּא בַּר אַהֲבָה: בְּאַבְנֵט. הָנִיחָא לְמַאן דְּאָמַר אַבְנֵטוֹ שֶׁל כֹּהֵן גָּדוֹל, זֶה הוּא אַבְנֵטוֹ שֶׁל כֹּהֵן הֶדְיוֹט. אֶלָּא לְמַאן דְּאָמַר אַבְנֵטוֹ שֶׁל כֹּהֵן גָּדוֹל לֹא זֶהוּ אַבְנֵטוֹ שֶׁל כֹּהֵן הֶדְיוֹט, מַאי אִיכָּא לְמֵימַר?

**William Davidson Edition - English:**
**Rav Adda bar Ahava said:** It is evident **by** means of his **belt.** The belt worn by the High Priest on Yom Kippur was made of linen, unlike that of the common priest, which was a mixture of the diverse kinds of linen and wool. The Gemara asks: **This** works out **well** according **to the one who said:** Throughout the rest of the year, **the belt of the High Priest,** which the Torah clearly states is made of a mixture of diverse kinds, **is** identical to **the belt of the common priest,** whereas on Yom Kippur, the belt is made of linen. When the replacement priest dons the linen belt he is initiated as the acting High Priest. **However, according to the one who said: The belt of the High Priest is not** identical to **the belt of the common priest, what can be said?** According to this approach, throughout the year the High Priest wears a belt of blue and purple wool and linen, while the belts of common priests are made of white linen like the rest of their clothes. Therefore, on Yom Kippur, when the High Priest dons a belt of white linen, his belt is identical to that of a common priest. If so, what initiates the replacement as acting High Priest?


###### Yoma 12a:11
[Yoma 12a:11](https://torahapp.org/share/book/Yoma/r/12a:11)

אָמַר אַבָּיֵי: לוֹבֵשׁ שְׁמוֹנָה, וּמְהַפֵּךְ בְּצִינּוֹרָא, וְכִדְרַב הוּנָא. דְּאָמַר רַב הוּנָא: זָר שֶׁהִפֵּךְ בְּצִינּוֹרָא — חַיָּיב מִיתָה. וְרַב פָּפָּא אָמַר:

**William Davidson Edition - English:**
**Abaye said:** Before the replacement begins serving on Yom Kippur with the four linen garments, he is initiated and promoted to the High Priesthood by **donning** the **eight** garments of the High Priest **and turning over** one of the limbs on the altar **with a fork,** thereby accelerating the burning of the daily morning offering. By performing part of the service while wearing the garments of the High Priest, he is initiated as acting High Priest. **And** this is **in accordance with** the opinion **of Rav Huna, as Rav Huna said: A non-priest who turns over** part of the offering on the altar **with a fork is liable** to receive the **death** penalty because he engaged in Temple service restricted to priests. **And Rav Pappa said:**