## Yoma Daf 32b

###### Yoma 32b:1
[Yoma 32b:1](https://torahapp.org/share/book/Yoma/r/32b:1)

תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל, קַל וָחוֹמֶר: מָה בִּגְדֵי זָהָב שֶׁאֵין כֹּהֵן נִכְנָס בָּהֶן לִפְנַי וְלִפְנִים — טָעוּן טְבִילָה, בִּגְדֵי לָבָן שֶׁנִּכְנָס בָּהֶן לִפְנַי וְלִפְנִים — אֵינוֹ דִּין שֶׁטָּעוּן טְבִילָה! אִיכָּא לְמִפְרַךְ: מָה לְבִגְדֵי זָהָב שֶׁכֵּן כַּפָּרָתָן מְרוּבָּה! אֶלָּא, נָפְקָא לֵיהּ מִדְּרַבִּי.

**William Davidson Edition - English:**
**The school of Rabbi Yishmael taught** that it is derived by means of an ***a fortiori* inference: Just as** before donning **golden garments, with which** the High **Priest does not enter the innermost sanctum,** the Holy of Holies, the High Priest **requires immersion,** before donning **white garments, with which** the High **Priest enters the innermost sanctum, is it not right that** the High Priest **require immersion?** The Gemara asks: The *a fortiori* inference **can be refuted: What** is the comparison **to golden garments, as** the **atonement** that **they** effect **is extensive?** The High Priest serves in the golden garments throughout the year atoning for the sins of the Jewish people; he wears the white garments on just one Yom Kippur. Therefore, it is reasonable that before donning them, the High Priest would require immersion. **Rather, it is derived** from the verse cited by **Rabbi** Yehuda HaNasi.


###### Yoma 32b:2
[Yoma 32b:2](https://torahapp.org/share/book/Yoma/r/32b:2)

אָמַר רַבִּי: מִנַּיִן לְחָמֵשׁ טְבִילוֹת וַעֲשָׂרָה קִידּוּשִׁין שֶׁטּוֹבֵל כֹּהֵן גָּדוֹל וּמְקַדֵּשׁ בּוֹ בַּיּוֹם, תַּלְמוּד לוֹמַר: ״כְּתֹנֶת בַּד קוֹדֶשׁ יִלְבָּשׁ״, הָא לָמַדְתָּ שֶׁכׇּל הַמְשַׁנֶּה מֵעֲבוֹדָה לַעֲבוֹדָה שֶׁטָּעוּן טְבִילָה. אַשְׁכְּחַן מִבִּגְדֵי זָהָב לְבִגְדֵי לָבָן, מִבִּגְדֵי לָבָן לְבִגְדֵי זָהָב מִנַּיִן?

**William Davidson Edition - English:**
The Gemara analyzes an additional clause from the *baraita* cited above. **Rabbi** Yehuda HaNasi **said: From where** are derived the **five immersions and ten sanctifications** that the **High Priest immerses and sanctifies** his hands and feet, respectively, **on the day** of Yom Kippur? They are derived from **the verse** that **states: “He shall be dressed in a sacred linen tunic**, and with linen trousers next to his flesh, and he shall be girded with a linen belt, and he shall wear a linen mitre; they are sacred garments, and he shall wash his flesh in water and then put them on” (Leviticus 16:4). From **this you learned: Anyone who moves from** an inner **service,** in the Holy of Holies, **to** an outer **service,** and vice versa, **requires immersion.** The Gemara asks: **We found** proof that the High Priest requires immersion when he changes **from golden garments to white garments;** however, **from where** is it derived that he requires immersion when he changes **from white garments to golden garments?**


###### Yoma 32b:3
[Yoma 32b:3](https://torahapp.org/share/book/Yoma/r/32b:3)

תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל, קַל וָחוֹמֶר: מָה בִּגְדֵי לָבָן שֶׁאֵין כַּפָּרָתָן מְרוּבָּה — טְעוּנִין טְבִילָה, בִּגְדֵי זָהָב שֶׁכַּפָּרָתָן מְרוּבָּה — אֵינוֹ דִּין שֶׁטְּעוּנִין טְבִילָה?

**William Davidson Edition - English:**
**The school of Rabbi Yishmael taught** that it is derived by means of an ***a fortiori* inference: Just as** before donning **white garments,** with regard to **which** the **atonement** that **they** effect **is minimal** as the priest wears them only on one Yom Kippur, **immersion is required,** before donning **golden garments,** with regard to **which** the **atonement** that **they** effect **is extensive** throughout the year, **is it not right that immersion should be required?**


###### Yoma 32b:4
[Yoma 32b:4](https://torahapp.org/share/book/Yoma/r/32b:4)

אִיכָּא לְמִפְרַךְ: מָה לְבִגְדֵי לָבָן שֶׁכֵּן נִכְנָס בָּהֶן לִפְנַי וְלִפְנִים! הַיְינוּ דְּקָתָנֵי, וְאוֹמֵר: ״בִּגְדֵי קוֹדֶשׁ הֵם וְרָחַץ אֶת בְּשָׂרוֹ בַּמַּיִם וּלְבֵשָׁם״.

**William Davidson Edition - English:**
The Gemara asks: The *a fortiori* inference **can be refuted: What** is the comparison **to white garments, as he enters with them to the innermost sanctum?** As the High Priest does not enter the Holy of Holies with the golden garments, apparently the sanctity of the white garments is greater. The Gemara comments: The source for the requirement to immerse when changing from white garments to golden garments **is that which is taught** later in the *baraita*: The verse **states: “They are sacred garments, and he shall wash his flesh in water and then put them on”** (Leviticus 16:4), meaning immersion is required before donning all sacred garments.


###### Yoma 32b:5
[Yoma 32b:5](https://torahapp.org/share/book/Yoma/r/32b:5)

וְחָמֵשׁ עֲבוֹדוֹת הֵן: תָּמִיד שֶׁל שַׁחַר בְּבִגְדֵי זָהָב, עֲבוֹדַת הַיּוֹם בְּבִגְדֵי לָבָן, אֵילוֹ וְאֵיל הָעָם בְּבִגְדֵי זָהָב, כַּף וּמַחְתָּה בְּבִגְדֵי לָבָן, תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם בְּבִגְדֵי זָהָב.

**William Davidson Edition - English:**
**And they are five services:** The sacrifice of the **daily morning offering,** performed **in golden garments; the service of the day,** the bull and the goat, which is performed **in white garments;** the sacrifice of **his ram** guilt-offering and the **ram of the people,** performed **in golden garments.** After that the High Priest places the **spoon and the coal pan** into the Holy of Holies **in white garments.** He emerges from the Holy of Holies and sacrifices the **daily afternoon offering in golden garments** and then removes the spoon and the coal pan in white garments.


###### Yoma 32b:6
[Yoma 32b:6](https://torahapp.org/share/book/Yoma/r/32b:6)

וּמִנַּיִן שֶׁכׇּל טְבִילָה וּטְבִילָה צְרִיכָה שְׁנֵי קִידּוּשִׁין? תַּלְמוּד לוֹמַר: ״וּפָשַׁט ... וְרָחַץ״, ״וְרָחַץ ... וְלָבַשׁ״. הַאי בִּטְבִילָה כְּתִיב! אִם אֵינוֹ עִנְיָן לִטְבִילָה, דְּנָפְקָא לֵיהּ: מִ״בִּגְדֵי קֹדֶשׁ הֵם״, תְּנֵהוּ עִנְיָן לְקִידּוּשׁ.

**William Davidson Edition - English:**
**And from where** is it derived **that each and every immersion requires two sanctifications** of the hands and the feet? It is derived from **the verse** that **states:** “And Aaron shall come into the Tent of Meeting **and he shall remove** the linen garments that he put on when he entered the Sanctuary and leave them there. **And he shall wash** his flesh in water” (Leviticus 16:23–24). And it says: **“And he shall wash** his flesh in water in a sacred place **and put on** his garments” (Leviticus 16:24). The Gemara asks: **That is written** with regard **to immersion.** The washing mentioned in this verse is not sanctification of the hands and feet but rather immersion. The Gemara answers: **If it is not a matter** relating **to immersion, which is derived from** the phrase: **“They are sacred garments”** (Leviticus 16:4), indicating that every change of clothes requires immersion, then **render it a matter** relating **to sanctification.**


###### Yoma 32b:7
[Yoma 32b:7](https://torahapp.org/share/book/Yoma/r/32b:7)

וְלִיכְתְּבֵיהּ רַחֲמָנָא בִּלְשׁוֹן קִידּוּשׁ! הָא קָא מַשְׁמַע לַן דִּטְבִילָה כְּקִידּוּשׁ, מָה קִידּוּשׁ בְּמָקוֹם קָדוֹשׁ, אַף טְבִילָה בְּמָקוֹם קָדוֹשׁ.

**William Davidson Edition - English:**
The Gemara asks: **And let the Merciful One write** the obligation **in** the **language of sanctification** of the hands and feet rather than the language of immersion. The Gemara answers: **This** language comes to **teach us that** in this case, the legal status of **immersion is like** that of **sanctification. Just as sanctification** of the hands and feet is performed **in a sacred area,** as the basin used for sanctification is situated in the courtyard, **so too,** the **immersion** before donning garments must be performed **in a sacred area,** not outside the Temple.


###### Yoma 32b:8
[Yoma 32b:8](https://torahapp.org/share/book/Yoma/r/32b:8)

וְרַבִּי יְהוּדָה, קִידּוּשׁ מְנָא לֵיהּ? נָפְקָא לֵיהּ מִדְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן.

**William Davidson Edition - English:**
The Gemara asks: **And Rabbi Yehuda,** who derives immersion before donning the golden garments from this verse and does not derive anything from the phrase: They are sacred garments, **from where does he** derive the obligation to perform **sanctification** of the hands and feet? The Gemara answers: **He derives it** as an *a fortiori* inference **from** the inference of **Rabbi Elazar, son of Rabbi Shimon:** In a place that the Torah does not require immersion it nevertheless requires sanctification of the hands and feet; therefore, in a place that the Torah requires immersion for all changes of garments, is it not right that it requires sanctification of the hands and feet?


###### Yoma 32b:9
[Yoma 32b:9](https://torahapp.org/share/book/Yoma/r/32b:9)

אָמַר רַב חִסְדָּא: הָא דְּרַבִּי מַפְּקָא מִדְּרַבִּי מֵאִיר, וּמַפְּקָא מִדְּרַבָּנַן. מַפְּקָא מִדְּרַבָּנַן, דְּאִילּוּ רַבָּנַן אָמְרִי: כְּשֶׁהוּא לָבוּשׁ מְקַדֵּשׁ, וְאִיהוּ אָמַר: כְּשֶׁהוּא פּוֹשֵׁט מְקַדֵּשׁ. וּמַפְּקָא מִדְּרַבִּי מֵאִיר: דְּאִילּוּ רַבִּי מֵאִיר אָמַר: הָךְ קִידּוּשׁ בָּתְרָא כְּשֶׁהוּא לָבוּשׁ מְקַדֵּשׁ, וְאִיהוּ אָמַר: כְּשֶׁהוּא פּוֹשֵׁט מְקַדֵּשׁ.

**William Davidson Edition - English:**
**Rav Ḥisda said: That** statement of **Rabbi** Yehuda HaNasi with regard to immersion and sanctification **is** an original opinion **to the exclusion of** the opinion of **Rabbi Meir** with regard to sanctification, **and to the exclusion of** the opinion of **the Rabbis. It is to the exclusion of** the opinion of **the Rabbis, as the Rabbis said** that **he sanctifies** his hands and feet when **he is dressed, and** Rabbi Yehuda HaNasi **said: He sanctifies** them **when he undresses. And it is to the exclusion of** the opinion of **Rabbi Meir, as Rabbi Meir said:** With regard to **this last sanctification** that he performs after each immersion, **he sanctifies** his hands and feet **when he is dressed. And** Rabbi Yehuda HaNasi **said: He sanctifies** them **when he undresses.**


###### Yoma 32b:10
[Yoma 32b:10](https://torahapp.org/share/book/Yoma/r/32b:10)

אָמַר רַב אַחָא בַּר יַעֲקֹב: הַכֹּל מוֹדִין בְּקִידּוּשׁ שֵׁנִי שֶׁלּוֹבֵשׁ וְאַחַר כָּךְ מְקַדֵּשׁ. מַאי טַעְמָא, דְּאָמַר קְרָא: ״אוֹ בְגִשְׁתָּם אֶל הַמִּזְבֵּחַ״, מִי שֶׁאֵינוֹ מְחוּסָּר אֶלָּא גִּישָׁה, יָצָא זֶה שֶׁמְחוּסָּר לְבִישָׁה וְגִישָׁה.

**William Davidson Edition - English:**
**Rav Aḥa bar Ya’akov said: Everyone agrees with regard to the second sanctification that one dresses, and afterward sanctifies** his hands and feet. **What** is **the reason** for this? It is **as the verse states: “Or when they approach the altar** to serve, to burn an offering by fire to God, they shall wash their hands and feet so that they do not die” (Exodus 30:20–21). This teaches that the priest who is obligated to sanctify his hands and feet is one who is **lacking only** the element of **approach** to the altar to begin performing the service, to the **exclusion of that** priest who has not yet donned the priestly vestments, **who is lacking** both the element of **donning** priestly vestments and the element of **approach** to the altar. Sanctification of the hands and feet prior to the service is performed when he is already dressed.


###### Yoma 32b:11
[Yoma 32b:11](https://torahapp.org/share/book/Yoma/r/32b:11)

אֲמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרָבָא לְרַב אָשֵׁי: לָא רַב חִסְדָּא אִית לֵיהּ דְּרַב אַחָא, וְלָא רַב אַחָא אִית לֵיהּ דְּרַב חִסְדָּא. דְּאִם כֵּן, לְרַבִּי הָווּ לְהוּ חֲמֵיסַר קִידּוּשִׁין.

**William Davidson Edition - English:**
**Rav Aḥa, son** of **Rava, said to Rav Ashi: Neither does Rav Ḥisda,** who said that according to Rabbi Yehuda HaNasi the priest performs the two sanctifications before donning the garments, **agree with Rav Aḥa,** who said that according to Rabbi Yehuda HaNasi the sanctification is done after donning the garments; **nor does Rav Aḥa,** who said that according to Rabbi Yehuda HaNasi the sanctification must be performed directly prior to the service, **agree with Rav Ḥisda,** who said that according to Rabbi Yehuda HaNasi the two sanctifications are performed before donning the garments. **As, if** they **do** agree, according **to Rabbi** Yehuda HaNasi **there are fifteen sanctifications.** For each change of garments he would require three sanctifications: One when he undresses, one prior to dressing, and one after he is dressed.


###### Yoma 32b:12
[Yoma 32b:12](https://torahapp.org/share/book/Yoma/r/32b:12)

הֵבִיאוּ לוֹ אֶת הַתָּמִיד קְרָצוֹ וְכוּ׳. מַאי קְרָצוֹ? אָמַר עוּלָּא: לִישָּׁנָא דִקְטָלָא הוּא. אָמַר רַב נַחְמָן בַּר יִצְחָק, מַאי קְרָא: ״עֶגְלָה יְפֵהפִיָּה מִצְרָיִם קֶרֶץ מִצָּפוֹן בָּא בָא״. מַאי מַשְׁמַע? כְּדִמְתַרְגֵּם רַב יוֹסֵף: ״מַלְכוּ יָאֲיָא הֲוָת מִצְרַיִם עַמְמִין קָטוֹלִין מִצִּיפּוּנָא יֵיתוֹן עֲלַהּ״. קְרָצוֹ בְּכַמָּה? אָמַר עוּלָּא: בְּרוֹב שְׁנַיִם.

**William Davidson Edition - English:**
§ It was taught in the mishna: **They brought him the** sheep for **the daily** morning **offering, which he slaughtered [*keratzo*].** The Gemara asks: **What** is the meaning of ***keratzo*? Ulla said: It is a term** meaning **killing. Rav Naḥman bar Yitzḥak said: What is the verse** that indicates this meaning? It is stated: **“Egypt is a very fair heifer, but the *keretz* out of north is come, it is come”** (Jeremiah 46:20). The Gemara asks: **From where** may it be **inferred** that *keretz* means killing? The Gemara explains: It is **as translated by Rav Yosef: Egypt is a fair kingdom, but murderous nations will come upon it from the north.** The Gemara asks: When he **slaughtered** the sheep, **to what extent** did he do so? **Ulla said:** He slaughtered the animal **with** a cut through **the majority of** each of the **two** organs, the windpipe and the gullet, which is sufficient to render the animal ritually slaughtered.


###### Yoma 32b:13
[Yoma 32b:13](https://torahapp.org/share/book/Yoma/r/32b:13)

וְכֵן אָמַר רַבִּי יוֹחָנָן: בְּרוֹב שְׁנַיִם. וְאַף רֵישׁ לָקִישׁ סָבַר בְּרוֹב שְׁנַיִם, דְּאָמַר רֵישׁ לָקִישׁ: וְכִי מֵאַחַר שֶׁשָּׁנִינוּ: רוּבּוֹ שֶׁל אֶחָד כָּמוֹהוּ, לָמָּה שָׁנִינוּ: רוֹב אֶחָד בָּעוֹף וְרוֹב שְׁנַיִם בַּבְּהֵמָה? לְפִי שֶׁשָּׁנִינוּ: הֵבִיאוּ לוֹ אֶת הַתָּמִיד, קְרָצוֹ וּמֵירַק אַחֵר שְׁחִיטָה עַל יָדוֹ, וְקִיבֵּל אֶת הַדָּם וּזְרָקוֹ. יָכוֹל לֹא מֵירַק — יְהֵא פָּסוּל.

**William Davidson Edition - English:**
**And similarly, Rav Yoḥanan said: With the majority of** each of the **two** organs. **And Reish Lakish also held: With the majority of** each of the **two** organs. This is indeed Reish Lakish’s opinion, **as Reish Lakish said: Once we learned** in the *halakhot* of ritual slaughter that **the majority of one** organ is **like the whole, why was** it necessary that **we** also **learn** there that in order for the slaughter to be valid it requires **the majority of one** organ **in a bird and the majority** of each of **two** organs **in an animal?** That is clear based on the principle that one organ is required in a bird and two in an animal. Rather, **since we learned: They brought him the** sheep for **the daily** morning **offering, which he slaughtered** by cutting most of the way through the gullet and the windpipe, **and a different** priest **completed** the **slaughter on his behalf** so that the High Priest could receive the blood in a vessel, and the High Priest **received the blood** in a vessel **and sprinkled it** on the altar; one **might** have thought that if the other priest **did not complete** cutting through the two organs, the slaughter **would be invalid.**


###### Yoma 32b:14
[Yoma 32b:14](https://torahapp.org/share/book/Yoma/r/32b:14)

יָכוֹל לֹא מֵירַק יְהֵא פָּסוּל?! אִם כֵּן הָוְיָא לֵיהּ עֲבוֹדָה בְּאַחֵר, (וּתְנַן): כׇּל עֲבוֹדוֹת יוֹם הַכִּפּוּרִים אֵינָן כְּשֵׁרוֹת אֶלָּא בּוֹ! הָכִי קָאָמַר: יָכוֹל יְהֵא פָּסוּל מִדְּרַבָּנַן,

**William Davidson Edition - English:**
The Gemara asks: How is it possible that one **might** have thought that if the other priest **did not complete** cutting through the two organs, the slaughter **would be invalid? If** that is **so,** the completion of the slaughter **is** a Temple **service** performed by **another** on Yom Kippur. **And it was taught** in a *baraita*: **All Yom Kippur services are valid only** if performed **by** the High Priest. The Gemara answers that **this is what** Reish Lakish **is saying:** Clearly, there is no requirement by Torah law to complete the slaughter of the two organs. One **might** have thought that **it would be invalid by rabbinic law;**