## Yoma Daf 30a

###### Yoma 30a:1
[Yoma 30a:1](https://torahapp.org/share/book/Yoma/r/30a:1)

מִצְוָה לְשַׁפְשֵׁף. מְסַיַּיע לֵיהּ לְרַבִּי אַמֵּי, דְּאָמַר רַבִּי אַמֵּי: אָסוּר לְאָדָם שֶׁיֵּצֵא בְּנִיצוֹצוֹת שֶׁעַל גַּבֵּי רַגְלָיו, מִפְּנֵי שֶׁנִּרְאֶה כִּכְרוּת שׇׁפְכָה, וּמוֹצִיא לַעַז עַל בָּנָיו שֶׁהֵן מַמְזֵרִים.

**William Davidson Edition - English:**
it is **a mitzva to brush** the drops of urine from one’s legs so that they cannot be seen. Since one rubs it with his hands, his hands require sanctification as well. The Gemara comments: This **supports** the opinion of **Rabbi Ami, as Rabbi Ami said: It is prohibited for a man to go out with the drops** of urine **that are on his legs, because he appears as one whose penis has been severed.** A man with that condition is incapable of fathering children. People who see urine on his legs might suspect that he is suffering from that condition **and spread rumors about his children that they are *mamzerim*.** Therefore, one must be certain to brush the drops of urine from his legs.


###### Yoma 30a:2
[Yoma 30a:2](https://torahapp.org/share/book/Yoma/r/30a:2)

אָמַר רַב פָּפָּא: צוֹאָה בִּמְקוֹמָהּ, אָסוּר לִקְרוֹת קְרִיאַת שְׁמַע. הֵיכִי דָמֵי? אִי דְּנִרְאֵית — פְּשִׁיטָא. אִי דְּלֹא נִרְאֵית — לֹא נִיתְּנָה תּוֹרָה לְמַלְאֲכֵי הַשָּׁרֵת! לָא צְרִיכָא: דְּיוֹשֵׁב וְנִרְאֵית, עוֹמֵד וְאֵינָהּ נִרְאֵית.

**William Davidson Edition - English:**
Apropos the above discussion the Gemara cites that **Rav Pappa said:** For one with **excrement in its place,** in the anus, **it is prohibited to recite *Shema*** until he removes it. **What are the circumstances? If** it is excrement **that is visible,** it is **obvious** that he cannot recite *Shema*, as there is excrement on his skin. **If** it is excrement **that is not visible,** and it is inside his body, how can Rav Pappa rule that he may not recite *Shema*? **The Torah was not given to the ministering angels,** and one’s body cannot be totally free of excrement. The Gemara answers: **No,** it is **necessary** to prohibit the recitation of *Shema* only in a situation **where** when **he is sitting it is visible,** and when **he is standing it is not visible.**


###### Yoma 30a:3
[Yoma 30a:3](https://torahapp.org/share/book/Yoma/r/30a:3)

וּמַאי שְׁנָא מִצּוֹאָה עַל בְּשָׂרוֹ? דְּאִיתְּמַר: צוֹאָה עַל בְּשָׂרוֹ, אוֹ שֶׁהָיוּ יָדָיו בְּבֵית הַכִּסֵּא, רַב הוּנָא אָמַר: מוּתָּר לִקְרוֹת קְרִיאַת שְׁמַע, וְרַב חִסְדָּא אָמַר: אָסוּר לִקְרוֹת קְרִיאַת שְׁמַע. בִּמְקוֹמָהּ נְפִישׁ זוּהֲמָא, שֶׁלֹּא בִּמְקוֹמָהּ לָא נְפִישׁ זוּהֲמָא.

**William Davidson Edition - English:**
The Gemara asks: If so, in **what** way **is** that **different from excrement on his flesh? As it was stated** in a case where one has **excrement on his flesh or that his hands were** placed **into a bathroom** that **Rav Huna said:** It is nevertheless **permitted to recite *Shema*. And Rav Ḥisda said:** It is **prohibited to recite *Shema*** in those cases. The Gemara rejects this: The situations are not comparable. There is no dispute that excrement **in its place** is more severe, as in the anus **the filth is great** because it is new and malodorous. **And** if it is **not in its place, its filth is not great,** as it is dried and less malodorous. It is with regard to that situation that there is an amoraic dispute.


###### Yoma 30a:4
[Yoma 30a:4](https://torahapp.org/share/book/Yoma/r/30a:4)

תָּנוּ רַבָּנַן הֲלָכָה בִּסְעוּדָה: אָדָם יוֹצֵא לְהַשְׁתִּין מַיִם — נוֹטֵל יָדוֹ אַחַת וְנִכְנָס. דִּיבֵּר עִם חֲבֵירוֹ וְהִפְלִיג — נוֹטֵל שְׁתֵּי יָדָיו וְנִכְנָס. וּכְשֶׁהוּא נוֹטֵל, לֹא יִטּוֹל מִבַּחוּץ וְיִכָּנֵס, מִפְּנֵי חֲשָׁד. אֶלָּא נִכְנָס וְיוֹשֵׁב בִּמְקוֹמוֹ וְנוֹטֵל שְׁתֵּי יָדָיו, וּמַחֲזִיר הַטָּפִיחַ עַל הָאוֹרְחִין.

**William Davidson Edition - English:**
The Gemara proceeds to discuss a related topic. **The Sages taught a *halakha* with regard to a meal** in a *baraita*: **A person** who **exits** a meal **to urinate washes one** of **his hands,** the one that he used to brush off drops of urine, **and enters** to resume the meal. If one left, **spoke with another, and lingered** outside, he **washes both of his hands and enters** to resume the meal. Presumably, during the lengthy conversation he was distracted from maintaining the cleanliness of his hands, requiring him to wash his hands again. **And when one washes** his hands for the meal he should **not wash** them **outside and then enter, due to** the concern that doing so will arouse **suspicion** that he did not wash his hands. **Rather, he enters and sits in his place and washes both his hands, and returns the jug** of water **to** pass among **the guests** and ask if anyone requires water, to make certain that everyone is aware that he washed his hands.


###### Yoma 30a:5
[Yoma 30a:5](https://torahapp.org/share/book/Yoma/r/30a:5)

אָמַר רַב חִסְדָּא: לָא אֲמַרַן אֶלָּא לִשְׁתּוֹת, אֲבָל לֶאֱכוֹל — נוֹטֵל מִבַּחוּץ וְנִכְנָס, דְּמִידָּע יְדִיעַ דַּאֲנִינָא דַּעְתֵּיהּ. אָמַר רַב נַחְמָן בַּר יִצְחָק: וַאֲנָא אֲפִילּוּ לִשְׁתּוֹת נָמֵי, מִידָּע יָדְעִי דַּאֲנִינָא דַּעְתַּאי.

**William Davidson Edition - English:**
**Rav Ḥisda said: We said** this principle with regard to making certain that one washes his hands in public **only** when he enters **to drink; however,** if he enters and intends **to eat** he may even **wash** his hands **outside and enter.** Why is this so? It is because **it is well known that he is fastidious** and would not handle food without cleaning urine and the like off his hands. **Rav Naḥman bar Yitzḥak said: And I** can **even** wash my hands outside when I intend only **to drink,** because **they know that I am fastidious** and that I certainly washed my hands before I entered to eat.


###### Yoma 30a:6
[Yoma 30a:6](https://torahapp.org/share/book/Yoma/r/30a:6)

**מַתְנִי׳** אֵין אָדָם נִכְנָס לָעֲזָרָה לַעֲבוֹדָה אֲפִילּוּ טָהוֹר עַד שֶׁיִּטְבּוֹל. חָמֵשׁ טְבִילוֹת וַעֲשָׂרָה קִדּוּשִׁין טוֹבֵל כֹּהֵן גָּדוֹל וּמְקַדֵּשׁ בּוֹ בַּיּוֹם, וְכוּלָּן בַּקֹּדֶשׁ עַל בֵּית הַפַּרְוָה, חוּץ מִזּוֹ בִּלְבַד. פֵּרְסוּ סָדִין שֶׁל בּוּץ בֵּינוֹ לְבֵין הָעָם (קִידֵּשׁ יָדָיו וְרַגְלָיו).

**William Davidson Edition - English:**
**MISHNA:** **A person does not enter the** Temple **courtyard for the** Temple **service, even** if he is **pure, until he immerses. Five immersions and ten sanctifications** the **High Priest immerses and sanctifies** his hands and feet, respectively, **on the day** of Yom Kippur. **And all** of these immersions and sanctifications take place **in the sacred** area, the Temple courtyard, **on** the roof of the **Hall of *Parva*, except for this** first immersion **alone.** As that immersion is not unique to Yom Kippur, it may be performed outside the courtyard. **They spread a sheet of fine linen between him and the people** in the interest of modesty, and then the High Priest immersed and **sanctified his hands and feet.**


###### Yoma 30a:7
[Yoma 30a:7](https://torahapp.org/share/book/Yoma/r/30a:7)

**גְּמָ׳** שָׁאֲלוּ אֶת בֶּן זוֹמָא: טְבִילָה זוֹ, לָמָּה? אָמַר לָהֶם: וּמָה הַמְשַׁנֶּה מִקּוֹדֶשׁ לְקוֹדֶשׁ, וּמִמָּקוֹם שֶׁעָנוּשׁ כָּרֵת לְמָקוֹם שֶׁעָנוּשׁ כָּרֵת — טָעוּן טְבִילָה. הַמְשַׁנֶּה מֵחוֹל לְקוֹדֶשׁ, וּמִמָּקוֹם שֶׁאֵין עָנוּשׁ כָּרֵת לְמָקוֹם שֶׁעָנוּשׁ כָּרֵת — אֵינוֹ דִּין שֶׁטָּעוּן טְבִילָה?

**William Davidson Edition - English:**
**GEMARA:** **They asked ben Zoma** with regard to **this immersion: Why** is it a requirement for anyone who enters to perform the Temple service? **He said to them: Just as one who moves from** service in one **sacred** area **to** service in another **sacred** area, i.e., the High Priest on Yom Kippur, who moves from one service to another in the Temple courtyard and the Sanctuary; and likewise one who moves **from** service in **an area that** one who enters while impure **is punished by *karet*,** the courtyard, **to** service in another **area that** one who enters impure **is punished by *karet*,** the Sanctuary or the Holy of Holies, **requires immersion;** so too, with regard to **one who moves from a non-sacred** area **to a sacred** area, **and from a place that** one who enters while impure **is not punished by *karet* to a place that** one who enters while impure **is punished by *karet*, is it not right that he require immersion?** This first immersion was instituted for purposes of sanctity rather than purity.


###### Yoma 30a:8
[Yoma 30a:8](https://torahapp.org/share/book/Yoma/r/30a:8)

רַבִּי יְהוּדָה אוֹמֵר: סֶרֶךְ טְבִילָה הִיא זוֹ, כְּדֵי שֶׁיִּזְכּוֹר טוּמְאָה יְשָׁנָה שֶׁבְּיָדוֹ וְיִפְרוֹשׁ.

**William Davidson Edition - English:**
**Rabbi Yehuda says: It is an ancillary immersion,** which is not a mitzva, instituted **so that one will remember any old impurity that he** contracted **and withdraw.** In the course of immersion, he will remember if he was exposed to a source of seven-day impurity and will refrain from serving in the Temple.


###### Yoma 30a:9
[Yoma 30a:9](https://torahapp.org/share/book/Yoma/r/30a:9)

בְּמַאי קָא מִיפַּלְגִי?

**William Davidson Edition - English:**
The Gemara asks: **With regard to what** principle **do** ben Zoma and Rabbi Yehuda, who provided two different rationales for the immersion, **disagree?**