## Yoma Daf 36a

###### Yoma 36a:1
[Yoma 36a:1](https://torahapp.org/share/book/Yoma/r/36a:1)

**גְּמָ׳** מַאן שָׁמְעַתְּ לֵיהּ דְּאָמַר בֵּין הָאוּלָם וְלַמִּזְבֵּחַ צָפוֹן —

**William Davidson Edition - English:**
**GEMARA:** The mishna states that when the High Priest recites his confession, the bull stands between the Entrance Hall to the Sanctuary and the altar, and elsewhere (41b) it is stated that the bull is slaughtered at the place where the confession is recited. Apparently, the place where the confession is recited must be considered north. The Gemara clarifies: About **whom did you learn that he said** that the area **between the Entrance Hall and the altar** is considered **north** and is therefore a valid location for slaughtering offerings of the most sacred order, based on the verse written with regard to the burnt-offering: “On the side of the altar northward” (Leviticus 1:11)?


###### Yoma 36a:2
[Yoma 36a:2](https://torahapp.org/share/book/Yoma/r/36a:2)

רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן הִיא. דְּתַנְיָא: אֵיזֶהוּ צָפוֹן — מִקִּיר שֶׁל מִזְבֵּחַ צְפוֹנִי וְעַד כּוֹתֶל הָעֲזָרָה, וּכְנֶגֶד כׇּל הַמִּזְבֵּחַ כּוּלּוֹ צָפוֹן, דִּבְרֵי רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה. רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן מוֹסִיף אַף בֵּין הָאוּלָם וְלַמִּזְבֵּחַ. רַבִּי מוֹסִיף אַף מְקוֹם דְּרִיסַת רַגְלֵי הַכֹּהֲנִים וְאַף מְקוֹם דְּרִיסַת רַגְלֵי יִשְׂרָאֵל. אֲבָל מִן הַחֲלִיפוֹת וְלִפְנִים הַכֹּל מוֹדִים שֶׁפָּסוּל.

**William Davidson Edition - English:**
**It is Rabbi Elazar, son of Rabbi Shimon, as it was taught** in a *baraita*: **What is** the **north?** It is the area **from the northern wall of the altar until the wall of the** Temple **courtyard. And opposite the entire altar** is also considered **north;** this is **the statement of Rabbi Yosei, son of Rabbi Yehuda. And Rabbi Elazar, son of Rabbi Shimon, adds even** the area **between the Entrance Hall and the altar** to the area that is considered north. **Rabbi** Yehuda HaNasi **adds** that **even** the areas to the north in **the place where the priests walk, and even** areas to the north in **the place where the Israelites walk,** are considered north in terms of the *halakha* of slaughtering offerings. **However, everyone agrees that** the area **from the** chamber **of the knives and inward,** which is an area off to the side, **is unfit** for slaughtering offerings of the most sacred order, as it is not visible from the altar.


###### Yoma 36a:3
[Yoma 36a:3](https://torahapp.org/share/book/Yoma/r/36a:3)

לֵימָא רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן הִיא וְלָא רַבִּי? אֲפִילּוּ תֵּימָא רַבִּי, וְרַבִּי הַשְׁתָּא אַדְּרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה מוֹסִיף, אַדְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן לָא מוֹסִיף?!

**William Davidson Edition - English:**
The Gemara suggests: **Let us say** that the mishna **is** in accordance with the opinion of **Rabbi Elazar, son of Rabbi Shimon, and not** in accordance with the opinion of **Rabbi** Yehuda HaNasi. The Gemara rejects this: **Even** if **you say** that the mishna is in accordance with the opinion of **Rabbi** Yehuda HaNasi, **now,** does **Rabbi** Yehuda HaNasi **add** only to the statement of **Rabbi Yosei, son of Rabbi Yehuda,** but **does not add** to the statement of **Rabbi Elazar, son of Rabbi Shimon?** After all, the area deemed north according to Rabbi Elazar, son of Rabbi Shimon, is included in the area deemed north by Rabbi Yehuda HaNasi. Therefore, the mishna could be in accordance with the opinion of Rabbi Yehuda HaNasi as well.


###### Yoma 36a:4
[Yoma 36a:4](https://torahapp.org/share/book/Yoma/r/36a:4)

אֲנַן הָכִי קָא אָמְרִינַן: אִי רַבִּי הִיא, נוֹקְמֵיהּ בְּכוּלַּהּ עֲזָרָה! אֶלָּא מַאי — רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן הִיא? וְנוֹקְמֵיהּ בֵּין מִזְבֵּחַ וְלַכּוֹתֶל!

**William Davidson Edition - English:**
The Gemara reformulates its suggestion: **This is what we are saying: If** the mishna were in accordance with the opinion of **Rabbi** Yehuda HaNasi, who holds that the entire courtyard is considered north, **let us stand** the bull anywhere **in the entire courtyard** and not necessarily between the Entrance Hall and the altar. The Gemara rejects this: **Rather, what** do you suggest? The mishna **is** only in accordance with the opinion of **Rabbi Elazar, son of Rabbi Shimon?** According to his opinion one could suggest: **And let us stand** the bull **between the altar and the wall,** as everyone agrees that this area is considered north.


###### Yoma 36a:5
[Yoma 36a:5](https://torahapp.org/share/book/Yoma/r/36a:5)

אֶלָּא מַאי אִית לָךְ לְמֵימַר — מִשּׁוּם חוּלְשָׁא דְּכֹהֵן גָּדוֹל, לְרַבִּי נָמֵי — מִשּׁוּם חוּלְשָׁא דְּכֹהֵן גָּדוֹל.

**William Davidson Edition - English:**
**Rather, what have you to say** to explain why the bull is positioned specifically between the Entrance Hall and the altar? It is **due to the weakness** of the **High Priest,** so that he need not exert himself and walk long distances on Yom Kippur. According to **Rabbi** Yehuda HaNasi **as well,** it is **due to the weakness** of the **High Priest** that the bull is positioned specifically there, although it is permitted to position the bull anywhere in the courtyard.


###### Yoma 36a:6
[Yoma 36a:6](https://torahapp.org/share/book/Yoma/r/36a:6)

רֹאשׁוֹ לַדָּרוֹם וּפָנָיו לַמַּעֲרָב. הֵיכִי מַשְׁכַּחַתְּ לַהּ? אָמַר רַב: בְּעוֹקֵם אֶת רֹאשׁוֹ. וְנוֹקְמֵיהּ לְהֶדְיָא. אָמַר אַבָּיֵי: גְּזֵירָה שֶׁמָּא יַרְבִּיץ גְּלָלִים.

**William Davidson Edition - English:**
§ The mishna continues: **The head** of the bull was facing **to the south and its face** was facing **to the west.** The Gemara asks: Under **what circumstances** can a case **be found** where its head is toward one direction and its face is toward another? **Rav said:** It is a case where the animal is standing north-south and **it turns its head** and faces west. The Gemara asks: **And let us stand it straight** east-west with its back to the altar and its head facing the Sanctuary. **Abaye said: It is** prohibited due to **a decree lest** the bull **defecate** opposite the altar, which is a display of contempt for the altar.


###### Yoma 36a:7
[Yoma 36a:7](https://torahapp.org/share/book/Yoma/r/36a:7)

תָּנוּ רַבָּנַן: כֵּיצַד סוֹמֵךְ הַזֶּבַח? עוֹמֵד בַּצָּפוֹן וּפָנָיו לַמַּעֲרָב, וְהַסּוֹמֵךְ עוֹמֵד בַּמִּזְרָח וּפָנָיו לַמַּעֲרָב, וּמַנִּיחַ שְׁתֵּי יָדָיו בֵּין שְׁתֵּי קְרָנוֹת שֶׁל זֶבַח, וּבִלְבַד שֶׁלֹּא יְהֵא דָּבָר חוֹצֵץ בֵּינוֹ לְבֵין הַזֶּבַח, וּמִתְוַדֶּה. עַל חַטָּאת — עֲוֹן חַטָּאת, וְעַל אָשָׁם — עֲוֹן אָשָׁם, וְעַל עוֹלָה — עֲוֹן לֶקֶט שִׁכְחָה וּפֵאָה וּמַעְשַׂר עָנִי, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי.

**William Davidson Edition - English:**
**The Sages taught: How** does the priest **place his hands** on **the offering?** In the offerings of the most sacred order, the animal **stands in the north** of the courtyard **and its face** is **to the west, and the one who is placing his hands stands to the east** of the offering **and his face** is **to the west, and he places his two hands between the two horns of** the **offering, provided** that **nothing interposes between his** hands **and the offering. And he confesses** his sins. If the confession is **over a sin-offering,** he confesses the **transgression** for which he is bringing the **sin-offering,** i.e., unwitting violation of a prohibition punishable by *karet*. **And over a guilt-offering** he confesses **the transgression** for which he is bringing the **guilt-offering,** e.g., theft or misuse of consecrated property. **And over a burnt-offering,** with regard to which the Torah does not specify for which transgressions it is brought, he confesses **the sin of** not leaving **gleanings, forgotten sheaves, and produce of the corners [*pe’a*], as well as** not separating **poor man’s tithe.** This is **the statement of Rabbi Yosei HaGelili.**


###### Yoma 36a:8
[Yoma 36a:8](https://torahapp.org/share/book/Yoma/r/36a:8)

רַבִּי עֲקִיבָא אוֹמֵר: אֵין עוֹלָה בָּאָה אֶלָּא עַל עֲשֵׂה, וְעַל לֹא תַעֲשֶׂה שֶׁנִּיתַּק לַעֲשֵׂה.

**William Davidson Edition - English:**
**Rabbi Akiva says: A burnt-offering is brought only over** the failure to fulfill **a positive** mitzva **and over** violation of **a prohibition that** after violation **is transformed into a positive** mitzva. This refers to all prohibitions followed by positive mitzvot intended to rectify them; e.g., the prohibition against robbery is followed in the Torah by a positive mitzva for the robber to return the object that he stole. These transgressions are not punishable by lashes nor does a human court administer any other form of penalty. However, a burnt-offering is required in order to gain divine atonement for the sinner.


###### Yoma 36a:9
[Yoma 36a:9](https://torahapp.org/share/book/Yoma/r/36a:9)

בְּמַאי קָא מִיפַּלְגִי? אָמַר רַבִּי יִרְמְיָה:

**William Davidson Edition - English:**
The Gemara asks: **With regard to what** principle **do they disagree? Rabbi Yirmeya said:**