## Yoma Daf 34b

###### Yoma 34b:1
[Yoma 34b:1](https://torahapp.org/share/book/Yoma/r/34b:1)

רַבִּי אוֹמֵר: עַרְבִית מִשֶּׁל שַׁחֲרִית.

**William Davidson Edition - English:**
**Rabbi** Yehuda HaNasi **says:** The daily **afternoon** offering is derived **from that of the morning.** The phrase: “The one lamb,” refers to the lamb of the daily morning offering, and the daily afternoon offering is derived from it.


###### Yoma 34b:2
[Yoma 34b:2](https://torahapp.org/share/book/Yoma/r/34b:2)

בִּשְׁלָמָא לְרַבָּנַן, הַאי בְּתָמִיד שֶׁל בֵּין הָעַרְבַּיִם כְּתִיב. אֶלָּא רַבִּי, מַאי טַעְמָא? אָמַר רַבָּה בַּר עוּלָּא, אָמַר קְרָא: ״לַכֶּבֶשׂ הָאֶחָד״, אֵיזֶהוּ כֶּבֶשׂ שֶׁנֶּאֱמַר בּוֹ ״אֶחָד״? הֱוֵי אוֹמֵר זֶה תָּמִיד שֶׁל שַׁחַר.

**William Davidson Edition - English:**
The Gemara asks: **Granted,** according to the opinion of **the Rabbis** who hold that **this** verse **is written** with regard to the daily **afternoon** offering based on the preceding verses, they can explain that the daily morning offering is derived from the daily afternoon offering. **However, what is the rationale** for the opinion **of Rabbi** Yehuda HaNasi, who holds that the afternoon offering is derived from the morning offering? **Rabba bar Ulla said** that **the verse states: “For the one lamb.” Which is the lamb with regard to which it is** previously **stated: One? You must say: That is** the lamb of the **daily morning offering** (see Exodus 29:39).


###### Yoma 34b:3
[Yoma 34b:3](https://torahapp.org/share/book/Yoma/r/34b:3)

וְרַבָּנַן: מַאי ״אֶחָד״ — מְיוּחָד שֶׁבְּעֶדְרוֹ. וְרַבִּי: מִ״ומִּבְחַר נְדָרֶיךָ״ נָפְקָא. וְרַבָּנַן: חַד בְּחוֹבָה וְחַד בִּנְדָבָה, וּצְרִיכִי.

**William Davidson Edition - English:**
**And** according to **the Rabbis, what** is the meaning of the term: **One?** It means the **special** lamb **that is** one **in his flock.** The lamb for the daily offering should be of the highest quality. 
**And** from where does **Rabbi** Yehuda HaNasi derive that principle? The Gemara answers that in his opinion, the principle **is derived** from that which is written: “And **all the choicest of your** vow-offerings” (Deuteronomy 12:11). One is required to fulfill his vow by offering the animal of the highest quality. 
**And** how do **the Rabbis** interpret this verse? They interpret that **one** verse refers to the requirement to bring the animal of the highest quality for **obligatory** offerings and **one** verse refers to the requirement to bring the animal of the highest quality for gift-offerings. **And** both verses are **necessary,** as otherwise it would not have been clear that this requirement applies to both. On the one hand, one might think it is only with regard to obligatory offerings that the animal of the highest quality must be sacrificed. On the other hand, one might think it is only with regard to a gift-offering that the animal of the highest quality must be sacrificed, as if it is not of the highest quality, it is better not to sacrifice it at all.


###### Yoma 34b:4
[Yoma 34b:4](https://torahapp.org/share/book/Yoma/r/34b:4)

אִם הָיָה כֹּהֵן גָּדוֹל זָקֵן אוֹ אִיסְטְנִיס וְכוּ׳. תַּנְיָא, אָמַר רַבִּי יְהוּדָה: עֲשָׁשִׁיּוֹת שֶׁל בַּרְזֶל הָיוּ מְחַמִּין מֵעֶרֶב יוֹם הַכִּפּוּרִים וּמְטִילִין לְתוֹךְ צוֹנֵן, כְּדֵי שֶׁתָּפִיג צִינָּתָן. וַהֲלֹא מְצָרֵף! אָמַר רַב בִּיבִי: שֶׁלֹּא הִגִּיעַ לְצֵירוּף. אַבָּיֵי אָמַר: אֲפִילּוּ תֵּימָא שֶׁהִגִּיעַ לְצֵירוּף — דָּבָר שֶׁאֵין מִתְכַּוֵּין מוּתָּר.

**William Davidson Edition - English:**
§ The mishna continues: **If the High Priest was old or delicate,** they would heat hot water for him on Yom Kippur eve and place it into the cold water of the ritual bath in order to temper its chill. **It was taught** in a *baraita* that **Rabbi Yehuda said: They would heat blocks of iron on Yom Kippur eve and cast them into the cold** water of the ritual bath **to temper its chill.** The Gemara asks: **But** by doing so, **doesn’t he harden** the iron, which is a labor prohibited on Yom Kippur? **Rav Beivai said:** The temperature of the blocks of iron **did not reach** the **hardening** point. **Abaye said: Even** if **you say that** the temperature of the iron **reached** the **hardening** point, the fact that the iron hardened when he placed it in the water is **an unintentional act,** which is **permitted.** His intention was to temper the chill of the water, not to harden the iron.


###### Yoma 34b:5
[Yoma 34b:5](https://torahapp.org/share/book/Yoma/r/34b:5)

וּמִי אָמַר אַבָּיֵי הָכִי? וְהָתַנְיָא: ״בְּשַׂר עׇרְלָתוֹ״, אֲפִילּוּ בִּמְקוֹם שֶׁיֵּשׁ שָׁם בַּהֶרֶת — יָקוֹץ, דִּבְרֵי רַבִּי יֹאשִׁיָּה. וְהָוֵינַן בָּהּ: קָרָא לְמָה לִי? וְאָמַר אַבָּיֵי: לְרַבִּי יְהוּדָה, דְּאָמַר: דָּבָר שֶׁאֵין מִתְכַּוֵּין אָסוּר.

**William Davidson Edition - English:**
**And did Abaye** actually **say that** an unintentional act is permitted? **But wasn’t it taught** in a *baraita* that it is written: “And on the eighth day the **flesh of his foreskin** shall be circumcised**”** (Leviticus 12:3), from which it is derived that **one** may **cut** the foreskin and circumcise the baby **even if there is a white spot** of leprosy **there?** He may do so even though the Torah prohibits excising a white spot of leprosy. This is **the statement of Rabbi Yoshiya. And we discussed** this matter: **Why do I** need **a verse** to permit it? His intention is not to excise the leprosy but to fulfill the mitzva of circumcision. **And Abaye said:** The statement of Rabbi Yoshiya is in accordance with the opinion of **Rabbi Yehuda,** who **said** that performing **an unintentional act is prohibited.** Therefore, a special verse is necessary to permit circumcision in that case. Apparently, Abaye holds that Rabbi Yehuda prohibits even unintentional acts. Why, then, does he explain that Rabbi Yehuda permits placing blocks of iron into the water if his intention is not to harden the iron?


###### Yoma 34b:6
[Yoma 34b:6](https://torahapp.org/share/book/Yoma/r/34b:6)

הָנֵי מִילֵּי, בְּכׇל הַתּוֹרָה כּוּלָּהּ, אֲבָל הָכָא צֵירוּף דְּרַבָּנַן הוּא.

**William Davidson Edition - English:**
The Gemara answers: When Abaye said that Rabbi Yehuda prohibits unintentional acts, **that applies only to** actions prohibited by Torah law that appear in **the whole Torah in its entirety. However, here, hardening** the blocks of iron is not a labor prohibited by Torah law but is prohibited **by rabbinic law,** as a decree intended to enhance the character of Shabbat as a day of rest. Rabbi Yehuda concedes that unintentional performance of prohibitions by rabbinic law is permitted.


###### Yoma 34b:7
[Yoma 34b:7](https://torahapp.org/share/book/Yoma/r/34b:7)

**מַתְנִי׳** הֱבִיאוּהוּ לְבֵית הַפַּרְוָה, וּבַקֹּדֶשׁ הָיָתָה. פֵּרְסוּ סָדִין שֶׁל בּוּץ בֵּינוֹ לְבֵין הָעָם, קִדֵּשׁ יָדָיו וְרַגְלָיו וּפָשַׁט. רַבִּי מֵאִיר אוֹמֵר: פָּשַׁט, קִדֵּשׁ יָדָיו וְרַגְלָיו. יָרַד וְטָבַל, עָלָה וְנִסְתַּפָּג. הֵבִיאוּ לוֹ בִּגְדֵי לָבָן, לָבַשׁ וְקִדֵּשׁ יָדָיו וְרַגְלָיו.

**William Davidson Edition - English:**
**MISHNA:** **They brought** the High Priest to immerse a second time in the **Hall of *Parva*,** which **was in the sacred** area, the Temple courtyard. **They spread a sheet of fine linen between him and the people** in the interest of modesty. **And he sanctified his hands and his feet and removed** his garments. **Rabbi Meir says** that this was the sequence: He first **removed** his garments and then **he sanctified his hands and his feet. He descended and immersed** a second time. **He ascended and dried himself.** And **they** immediately **brought him** the **white garments,** in which **he dressed, and he sanctified his hands and his feet.**


###### Yoma 34b:8
[Yoma 34b:8](https://torahapp.org/share/book/Yoma/r/34b:8)

בַּשַּׁחַר הָיָה לוֹבֵשׁ פִּלּוּסִין שֶׁל שְׁנֵים עָשָׂר מָנֶה. בֵּין הָעַרְבַּיִם הִנְדְּוִיִין שֶׁל שְׁמוֹנֶה מֵאוֹת זוּז, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים: בַּשַּׁחַר הָיָה לוֹבֵשׁ שֶׁל שְׁמוֹנָה עָשָׂר מָנֶה, וּבֵין הָעַרְבַּיִם שֶׁל שְׁנֵים עָשָׂר מָנֶה, הַכֹּל שְׁלֹשִׁים מָנֶה. אֵלּוּ מִשֶּׁל צִיבּוּר, וְאִם רָצָה לְהוֹסִיף — מוֹסִיף מִשֶּׁלּוֹ.

**William Davidson Edition - English:**
**In the morning he would wear** linen garments **from** the Egyptian city of **Pelusium worth twelve *maneh*,** 1,200 dinars or *zuz*. These garments were very expensive due to their high quality. And **in the afternoon** he wore linen garments **from India,** which were slightly less expensive, **worth eight hundred *zuz*.** This is **the statement of Rabbi Meir. And the Rabbis say: In the morning he would wear** garments **worth eighteen *maneh*, and in the afternoon** he would wear garments **worth twelve *maneh*.** In **total,** the clothes were worth **thirty *maneh*. These** sums for the garments came **from the community, and if** the High Priest **wished to add** money to purchase even finer garments, **he** would **add** funding of his own.