## Yoma Daf 20b

###### Yoma 20b:1
[Yoma 20b:1](https://torahapp.org/share/book/Yoma/r/20b:1)

וְאִי סָלְקָא דַעְתָּךְ מֵחֲצוֹת דְּאוֹרָיְיתָא הִיא, הֵיכִי מַקְדְּמִינַן (וְהֵיכִי מְאַחֲרִינַן)?

**William Davidson Edition - English:**
**And if it enters your mind** to say that the time for removal of the ashes is **from midnight by Torah law, how do we** perform it **earlier and how do we** perform it **later** than the time established by Torah law?


###### Yoma 20b:2
[Yoma 20b:2](https://torahapp.org/share/book/Yoma/r/20b:2)

אֶלָּא אָמַר רַבִּי יוֹחָנָן: מִמַּשְׁמַע שֶׁנֶּאֱמַר: ״כׇּל הַלַּיְלָה״, אֵינִי יוֹדֵעַ שֶׁהוּא עַד הַבֹּקֶר? וּמָה תַּלְמוּד לוֹמַר ״עַד הַבֹּקֶר״ — תֵּן בֹּקֶר לְבׇקְרוֹ שֶׁל לַיְלָה.

**William Davidson Edition - English:**
**Rather, Rabbi Yoḥanan said:** The fact that midnight is the deadline after which the limbs may not be burned is derived from a different source. **From** the fact **that it is stated** with regard to the burning of the limbs: **All night, don’t I know that it** means **until morning? And** for **what** purpose, then, **does the verse state: Until morning?** It means: **Add** another **morning to the morning of the night.** Arise before dawn, and that is the time for removal of the ashes. Nevertheless, there is no specific hour fixed for performing this removal, and how much earlier than dawn it is performed depends on the need.


###### Yoma 20b:3
[Yoma 20b:3](https://torahapp.org/share/book/Yoma/r/20b:3)

הִלְכָּךְ, בְּכׇל יוֹם תּוֹרְמִין אֶת הַמִּזְבֵּחַ בִּקְרִיאַת הַגֶּבֶר אוֹ סָמוּךְ לוֹ, בֵּין מִלְּפָנָיו בֵּין מִלְּאַחֲרָיו — סַגִּיא. בְּיוֹם הַכִּפּוּרִים, דְּאִיכָּא חוּלְשָׁא דְּכֹהֵן גָּדוֹל — עָבְדִינַן מֵחֲצוֹת. וּבִרְגָלִים, דִּנְפִישִׁי יִשְׂרָאֵל וּנְפִישִׁי קׇרְבָּנוֹת — עָבְדִינַן מֵאַשְׁמוֹרֶת הָרִאשׁוֹנָה. כִּדְקָתָנֵי טַעְמָא: לֹא הָיְתָה קְרִיאַת הַגֶּבֶר מַגַּעַת עַד שֶׁהָיְתָה עֲזָרָה מְלֵאָה מִיִּשְׂרָאֵל.

**William Davidson Edition - English:**
**Therefore, every day** the priests **remove the ashes from the altar at the crow of the rooster or adjacent to it, whether before it or after it,** as on a typical day removing the ashes just before dawn is **sufficient. On Yom Kippur, when,** due to the fact that he performs the entire day’s service, **there is** an issue of **the weakness of the High Priest,** the ashes are removed earlier **and we do so from midnight. And on the Festivals, when the Jewish people** in Jerusalem **are numerous and** the **offerings** that they bring to sacrifice during the Festival **are numerous,** the ashes are removed even earlier, **and we do so from the first watch, in accordance with the reason that is taught** in the mishna: **And the call of the rooster would not arrive** on Festivals **until the** Temple **courtyard was full with the Jewish people.**


###### Yoma 20b:4
[Yoma 20b:4](https://torahapp.org/share/book/Yoma/r/20b:4)

מַאי: ״קְרִיאַת הַגֶּבֶר״? רַב אָמַר: קְרָא גַּבְרָא. רַבִּי שֵׁילָא אָמַר: קְרָא תַּרְנְגוֹלָא.

**William Davidson Edition - English:**
§ The term *keriat hagever*, translated above as the call of the rooster, is mentioned in the mishna as an indication of a certain time. The Gemara asks: **What** is the meaning of the phrase ***keriat hagever*? Rav said: It is the call of the man;** the priest appointed for this task proclaimed that it was time for the priests to report for service. **Rabbi Sheila said: It is the call of the rooster,** which is also called *gever*.


###### Yoma 20b:5
[Yoma 20b:5](https://torahapp.org/share/book/Yoma/r/20b:5)

רַב אִיקְּלַע לְאַתְרֵיהּ דְּרַבִּי שֵׁילָא. לָא הֲוָה אָמוֹרָא לְמֵיקַם עֲלֵיהּ דְּרַבִּי שֵׁילָא, קָם רַב עֲלֵיהּ, וְקָא מְפָרֵשׁ: מַאי ״קְרִיאַת הַגֶּבֶר״ — קְרָא גַּבְרָא. אֲמַר לֵיהּ רַבִּי שֵׁילָא, וְלֵימָא מָר: ״קְרָא תַּרְנְגוֹלָא״? אֲמַר לֵיהּ: ״אַבּוּב לְחָרֵי — זָמַר, לְגַרְדָּאֵי — לָא מְקַבְּלוּהּ מִינֵּיהּ״.

**William Davidson Edition - English:**
**Rav happened** to come **to the place** where **Rabbi Sheila** was the most prominent local Torah scholar and Rav was not yet known. **There was no disseminator to stand before Rabbi Sheila** to disseminate his lecture to the public. **Rav stood before him** to disseminate the lecture, in the course of which Rabbi Sheila mentioned *keriat hagever*. Rav **interpreted** the concept for the audience and said: **What** is the meaning of ***keriat hagever*?** It means **the call of the man. Rabbi Sheila said to him: And let the Master say** it is **the call of the rooster.** Rav **said to him,** quoting a folk saying: **A flute** played **for noblemen** is **music, but** when played for **weavers,** they **receive no** pleasure **from it,** due to their lack of sophistication. Similarly, the interpretation that I disseminated was accepted by Torah scholars greater than you. You, who lack their sophistication, cannot appreciate it.


###### Yoma 20b:6
[Yoma 20b:6](https://torahapp.org/share/book/Yoma/r/20b:6)

כִּי הֲוָה קָאֵימְנָא עֲלֵיהּ דְּרַבִּי חִיָּיא וּמְפָרֵישְׁנָא: מַאי ״קְרִיאַת הַגֶּבֶר״ — קְרָא גַּבְרָא, וְלָא אֲמַר לִי וְלָא מִידֵּי. וְאַתְּ אָמְרַתְּ לִי, אֵימָא: ״קְרָא תַּרְנְגוֹלָא״. אֲמַר לֵיהּ: מָר נִיהוּ רַב? נִינַח מָר. אֲמַר לֵיהּ, אָמְרִי אִינָשֵׁי: ״אִיתְּגַרְתְּ — לֵיהּ פּוּץ עַמְרֵיהּ״. אִיכָּא דְּאָמְרִי, הָכִי אֲמַר לֵיהּ: ״מַעֲלִין בַּקֹּדֶשׁ, וְלֹא מוֹרִידִין״.

**William Davidson Edition - English:**
**When I stood before Rabbi Ḥiyya and interpreted: What** is the meaning of ***keriat hagever*?** It means **the call of the man, he did not say anything to me** in response, **and you,** Rabbi Sheila, **say to me: Say** it is **the call of the rooster.** As soon as Rabbi Sheila heard that, he knew at once who had been disseminating his lecture. **He said to him: Is the Master Rav? Let the Master rest** and cease disseminating my lecture, as it is beneath your dignity to serve as my assistant. Rav **said to him: People say** this aphorism: **If you hired yourself to him, comb his wool.** Once one agrees to perform a task, he should bear its less pleasing aspects and complete the job. **Some say, this is what** Rav **said to him: One elevates** to a higher level **in** matters of **sanctity and one does not downgrade.** Since the task of interpreting was undertaken by a man of my stature, it is not fitting that a lesser man will replace me. That would be a display of contempt for the Torah.


###### Yoma 20b:7
[Yoma 20b:7](https://torahapp.org/share/book/Yoma/r/20b:7)

תַּנְיָא כְּוָתֵיהּ דְּרַב, תַּנְיָא כְּוָתֵיהּ דְּרַבִּי שֵׁילָא. תַּנְיָא כְּוָתֵיהּ דְּרַב: גְּבִינִי כָּרוֹז מַהוּ אוֹמֵר: ״עִמְדוּ כֹּהֲנִים לַעֲבוֹדַתְכֶם, וּלְוִיִּם לְדוּכַנְכֶם, וְיִשְׂרָאֵל לְמַעֲמַדְכֶם״. וְהָיָה קוֹלוֹ נִשְׁמָע בְּשָׁלֹשׁ פַּרְסָאוֹת.

**William Davidson Edition - English:**
The Gemara comments: A *baraita* **was taught in accordance with** the opinion **of Rav,** and a *baraita* **was taught in accordance with** the opinion **of Rabbi Sheila.** The Gemara elaborates: A *baraita* **was taught in accordance with** the opinion **of Rav: What did Gevini** the **Crier,** who was an appointee in the Temple, **say** in his proclamation? **Arise, priests, to your service, and Levites to your platform, and Israelites to your** non-priestly **watch. And** the Gemara relates: **His voice was** so strong that it could **be heard at** a distance of **three parasangs,** slightly more than eight miles.


###### Yoma 20b:8
[Yoma 20b:8](https://torahapp.org/share/book/Yoma/r/20b:8)

מַעֲשֶׂה בְּאַגְרִיפַּס הַמֶּלֶךְ שֶׁהָיָה בָּא בַּדֶּרֶךְ, וְשָׁמַע קוֹלוֹ בְּשָׁלֹשׁ פַּרְסָאוֹת, וּכְשֶׁבָּא לְבֵיתוֹ שִׁיגֵּר לוֹ מַתָּנוֹת. וְאַף עַל פִּי כֵן, כֹּהֵן גָּדוֹל מְשׁוּבָּח מִמֶּנּוּ. דְּאָמַר מָר: וּכְבָר אָמַר ״אָנָא הַשֵּׁם״ וְנִשְׁמַע קוֹלוֹ בִּירִיחוֹ. וְאָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: מִירוּשָׁלַיִם לִירִיחוֹ עֲשַׂר פַּרְסֵי.

**William Davidson Edition - English:**
There was **an incident involving King Agrippa, who was coming down the road and heard** Gevini the Crier’s **voice at a distance of three parasangs. And when** the king **came to his house he sent gifts to him,** since he was so impressed with the man’s voice. The Gemara notes: **And even so,** the voice of the **High Priest** was stronger and **superior to his, as the Master said: And** there **already was** an incident where the High Priest recited, in his confession that accompanied the placing of hands on his bull on Yom Kippur: **Please God, and his voice was heard in Jericho. And Rabba bar bar Ḥana said** that **Rabbi Yoḥanan said:** The distance **from Jerusalem to Jericho** is **ten parasangs.**


###### Yoma 20b:9
[Yoma 20b:9](https://torahapp.org/share/book/Yoma/r/20b:9)

וְאַף עַל גַּב דְּהָכָא אִיכָּא חוּלְשָׁא, וְהָכָא לֵיכָּא חוּלְשָׁא. וְהָכָא יְמָמָא, וְהָתָם לֵילְיָא.

**William Davidson Edition - English:**
And not only was the distance greater in the case of the High Priest than in the case of Gevini the Crier, **here, there is** the issue of **the weakness** of the High Priest due to the fast and his obligation to perform the entire service, while **there, there is no** issue of **the weakness of** Gevini. **And** in addition, **here it was** during the **day,** when sound does not travel as well, that the High Priest recited his confession; **and there it was** during the **night** when Gevini called the priests, Levites, and Israelites.


###### Yoma 20b:10
[Yoma 20b:10](https://torahapp.org/share/book/Yoma/r/20b:10)

דְּאָמַר רַבִּי לֵוִי: מִפְּנֵי מָה אֵין קוֹלוֹ שֶׁל אָדָם נִשְׁמָע בַּיּוֹם כְּדֶרֶךְ שֶׁנִּשְׁמָע בַּלַּיְלָה? מִפְּנֵי גַּלְגַּל חַמָּה שֶׁמְּנַסֵּר בָּרָקִיעַ כְּחָרָשׁ הַמְנַסֵּר בַּאֲרָזִים. וְהַאי חִירְגָּא דְיוֹמָא ״לָא״ שְׁמֵיהּ. וְהַיְינוּ דְּקָאָמַר נְבוּכַדְנֶצַּר: ״וְכׇל דָּיְירֵי אַרְעָא (כְּלָא) חֲשִׁיבִין״.

**William Davidson Edition - English:**
**As Rabbi Levi said: Why is a person’s voice not heard during the day in the manner that it is during the night?** It is **due to** the fact that the sound of the **sphere of the sun traversing the sky** generates noise **like** the noise generated by **a carpenter sawing cedars,** and that noise drowns out other sounds. **And that sawdust** that is visible during **the day** in the rays of the sun, ***la* is its name. This is** what **Nebuchadnezzar said: “And all the inhabitants of the world are considered like *la*”** (Daniel 4:32), i.e., all inhabitants of the earth are equivalent to specks of dust.


###### Yoma 20b:11
[Yoma 20b:11](https://torahapp.org/share/book/Yoma/r/20b:11)

תָּנוּ רַבָּנַן: אִלְמָלֵא גַּלְגַּל חַמָּה, נִשְׁמָע קוֹל הֲמוֹנָהּ שֶׁל רוֹמִי. וְאִלְמָלֵא קוֹל הֲמוֹנָהּ שֶׁל רוֹמִי, נִשְׁמָע קוֹל גַּלְגַּל חַמָּה. תָּנוּ רַבָּנַן: שָׁלֹשׁ קוֹלוֹת הוֹלְכִין מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, וְאֵלּוּ הֵן: קוֹל גַּלְגַּל חַמָּה, וְקוֹל הֲמוֹנָהּ שֶׁל רוֹמִי, וְקוֹל נְשָׁמָה בְּשָׁעָה שֶׁיּוֹצְאָה מִן הַגּוּף, וְיֵשׁ אוֹמְרִים: אַף לֵידָה,

**William Davidson Edition - English:**
Apropos sounds, the Gemara cites that **the Sages taught: Were it not** for the sound of the **sphere of the sun,** the **sound of** the bustle of **the crowds of Rome** would be **heard** throughout the world; **and were it not for the sound of** the bustle of **the crowds of Rome, the sound of the sun’s sphere** would be **heard** throughout the world. And **the Sages taught: Three sounds travel from the end of the world to its** other **end, and these are: The sound of the sphere of the sun, and** the **sound of** the bustle of **the crowds of Rome, and the sound of the soul at the moment that it leaves the body,** which should be audible throughout the world. **And some say: Even** the sound of a woman giving **birth.**