## Yoma Daf 37a

###### Yoma 37a:1
[Yoma 37a:1](https://torahapp.org/share/book/Yoma/r/37a:1)

וּמִנַּיִן שֶׁבְּ״אָנָּא״? נֶאֱמַר כָּאן ״כַּפָּרָה״, וְנֶאֱמַר לְהַלָּן בְּחוֹרֵב ״כַּפָּרָה״. מָה לְהַלָּן בְּ״אָנָּא״, אַף כָּאן בְּ״אָנָּא״. וּמִנַּיִן שֶׁבַּ״שֵּׁם״? נֶאֱמַר כָּאן ״כַּפָּרָה״, וְנֶאֶמְרָה בְּעֶגְלָה עֲרוּפָה ״כַּפָּרָה״. מָה לְהַלָּן בַּ״שֵּׁם״, אַף כָּאן בַּ״שֵּׁם״.

**William Davidson Edition - English:**
**And from where** is it derived that the confession must begin with the word **please? It is stated here: Atonement, and it is stated there,** just before Moses’s plea following the sin of the Golden Calf **at Horeb:** “Perhaps I may secure **atonement** for your sin” (Exodus 32:30). **Just as there,** the prayer includes: **“Please,** this people is guilty of a great sin” (Exodus 32:31), **so too here,** the term **please** should be used. **And from where** is it derived **that** the Yom Kippur confession includes **the name** of God? **It is stated here: Atonement, and it is stated with regard to the heifer whose neck is broken: “Atone,** O God, for Your nation of Israel whom You redeemed, and do not let guilt for the blood of the innocent remain among Your people Israel, and they will be atoned of bloodguilt” (Deuteronomy 21:8). **Just as there,** with regard to the heifer, **the name** of God is mentioned, **so too here, the name** of God is mentioned.


###### Yoma 37a:2
[Yoma 37a:2](https://torahapp.org/share/book/Yoma/r/37a:2)

אָמַר אַבָּיֵי: בִּשְׁלָמָא חוֹרֵב מֵעֶגְלָה עֲרוּפָה לָא יָלֵיף — מַאי דַהֲוָה הֲוָה. אֶלָּא עֶגְלָה עֲרוּפָה תֵּילַיף מֵחוֹרֵב? וְכִי תֵּימָא הָכִי נָמֵי, וְהָתְנַן: ״הַכֹּהֲנִים אוֹמְרִים: כַּפֵּר לְעַמְּךָ יִשְׂרָאֵל״, וְאִילּוּ בְּ״אָנָּא״ לָא קָא אָמַר. קַשְׁיָא.

**William Davidson Edition - English:**
**Abaye said: Granted,** the obligation to include the name of God in the confession at **Horeb cannot be derived from the heifer whose neck is broken,** since **what was, was.** The sin of the Golden Calf predated the mitzva of the heifer. **However, you** should **derive** that the confession in the ritual of the **heifer whose neck is broken** requires use of the term: Please, **from Horeb,** where Moses employed that term. **And if you say that is so,** and the term: Please, should be employed, **didn’t we learn** in a mishna that **the priests say: “Atone,** O God, **for Your nation, Israel”** (Deuteronomy 21:8), **while** the mishna **does not state** the term **please.** Apparently, the formula of confession during the ritual of the heifer is not derived from Horeb. The Gemara says: It is indeed **difficult** why that is not derived.


###### Yoma 37a:3
[Yoma 37a:3](https://torahapp.org/share/book/Yoma/r/37a:3)

וְהֵן עוֹנִין אַחֲרָיו. תַּנְיָא, רַבִּי אוֹמֵר: ״כִּי שֵׁם ה׳ אֶקְרָא הָבוּ גוֹדֶל לֵאלֹהֵינוּ״, אָמַר לָהֶם מֹשֶׁה לְיִשְׂרָאֵל: בְּשָׁעָה שֶׁאֲנִי מַזְכִּיר שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אַתֶּם הָבוּ גּוֹדֶל. חֲנַנְיָה בֶּן אֲחִי רַבִּי יְהוֹשֻׁעַ אוֹמֵר: ״זֵכֶר צַדִּיק לִבְרָכָה״, אָמַר לָהֶם נָבִיא לְיִשְׂרָאֵל: בְּשָׁעָה שֶׁאֲנִי מַזְכִּיר צַדִּיק עוֹלָמִים, אַתֶּם תְּנוּ בְּרָכָה.

**William Davidson Edition - English:**
§ The mishna continues: **And** the priests and the people who were in the courtyard **respond after he** recites the name of God: Blessed be the name of His glorious kingdom forever and all time. **It was taught** in a *baraita* that **Rabbi** Yehuda HaNasi **says** the following with regard to the verse: **“When I call out the name of the Lord, give glory to our God”** (Deuteronomy 32:3). **Moses said to the Jewish people: When I mention the name of the Holy One, Blessed be He, you give** Him **glory** and recite praises in his honor. **Ḥananya, son of the brother of Rabbi Yehoshua, says** that proof for the practice is from a different source: **“The memory of the righteous shall be for a blessing”** (Proverbs 10:7). **The prophet,** Solomon, **said to the Jewish people: When I mention the Righteous One of all worlds, you accord Him a blessing.**


###### Yoma 37a:4
[Yoma 37a:4](https://torahapp.org/share/book/Yoma/r/37a:4)

**מַתְנִי׳** בָּא לוֹ לְמִזְרַח הָעֲזָרָה לִצְפוֹן הַמִּזְבֵּחַ, הַסְּגָן מִימִינוֹ וְרֹאשׁ בֵּית אָב מִשְּׂמֹאלוֹ. וְשָׁם שְׁנֵי שְׂעִירִים, וְקַלְפִּי הָיְתָה שָׁם, וּבָהּ שְׁנֵי גוֹרָלוֹת, שֶׁל אֶשְׁכְּרוֹעַ הָיוּ, וַעֲשָׂאָן בֶּן גַּמְלָא שֶׁל זָהָב, וְהָיוּ מַזְכִּירִים אוֹתוֹ לְשֶׁבַח.

**William Davidson Edition - English:**
**MISHNA:** The priest then **came to** the **eastern** side **of the** Temple **courtyard,** farthest from the Holy of Holies, **to** the **north of the altar. The deputy** was **to his right, and the head of the patrilineal family** belonging to the priestly watch that was assigned to serve in the Temple that week was **to his left. And** they arranged **two goats there, and there was a** lottery **receptacle there, and in it were two lots. These were** originally made of **boxwood,** and the High Priest Yehoshua **ben Gamla fashioned them of gold,** and the people **would mention him favorably** for what he did.


###### Yoma 37a:5
[Yoma 37a:5](https://torahapp.org/share/book/Yoma/r/37a:5)

בֶּן קָטִין עָשָׂה שְׁנֵים עָשָׂר דַּד לַכִּיּוֹר, שֶׁלֹּא הָיָה לוֹ אֶלָּא שְׁנַיִם. וְאַף הוּא עָשָׂה מוּכְנִי לַכִּיּוֹר, שֶׁלֹּא יִהְיוּ מֵימָיו נִפְסָלִין בְּלִינָה.

**William Davidson Edition - English:**
Since the mishna mentions an item designed to enhance the Temple service, it also lists other such items: The High Priest **ben Katin made twelve spigots for the basin** so that several priests could sanctify their hands and feet at once, **as** previously the basin **had only two. He also made a machine [*mukheni*] for** sinking **the basin** into flowing water during the night **so that its water would not be disqualified by remaining overnight.** Had the water remained in the basin overnight, it would have been necessary to pour it out the following morning. By immersing the basin in flowing water, the water inside remained fit for use the next morning.


###### Yoma 37a:6
[Yoma 37a:6](https://torahapp.org/share/book/Yoma/r/37a:6)

מוֹנְבַּז הַמֶּלֶךְ הָיָה עוֹשֶׂה כָּל יְדוֹת הַכֵּלִים שֶׁל יוֹם הַכִּפּוּרִים שֶׁל זָהָב. הֵילֶנִי אִמּוֹ עָשְׂתָה נִבְרֶשֶׁת שֶׁל זָהָב עַל פֶּתַח הֵיכָל, וְאַף הִיא עָשְׂתָה טַבְלָא שֶׁל זָהָב שֶׁפָּרָשַׁת סוֹטָה כְּתוּבָה עָלֶיהָ. נִקָנוֹר נַעֲשׂוּ נִסִּים לְדַלְתוֹתָיו, וְהָיוּ מַזְכִּירִין אוֹתָן לְשֶׁבַח.

**William Davidson Edition - English:**
**King Munbaz would** contribute the funds required to **make the handles of all the Yom Kippur vessels of gold.** Queen **Helene, his mother, fashioned a** decorative **gold chandelier above the entrance of the Sanctuary. She also fashioned a golden tablet [*tavla*] on which the** Torah **portion** relating to ***sota* was written.** The tablet could be utilized to copy this Torah portion, so that a Torah scroll need not be taken out for that purpose. With regard to **Nicanor, miracles were performed to his doors,** the doors in the gate of the Temple named for him, the Gate of Nicanor. **And** the people **would mention** all of **those** whose contributions were listed **favorably.**


###### Yoma 37a:7
[Yoma 37a:7](https://torahapp.org/share/book/Yoma/r/37a:7)

**גְּמָ׳** מִדְּקָאָמַר לִצְפוֹן הַמִּזְבֵּחַ, מִכְּלָל דְּמִזְבֵּחַ לָאו בְּצָפוֹן קָאֵי. מַנִּי? רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב הִיא. דְּתַנְיָא: ״צָפוֹנָה לִפְנֵי ה׳״, שֶׁיְּהֵא צָפוֹן כּוּלּוֹ פָּנוּי, דִּבְרֵי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב

**William Davidson Edition - English:**
**GEMARA:** **From** the fact **that it says** in the mishna that the priest comes **to** the **north of the altar,** it can be learned **by inference that** the **altar** itself **does not stand in the north** but in the south of the courtyard. The Gemara asks: In accordance with **whose** opinion is the mishna? The Gemara answers: **It is** in accordance with the opinion of **Rabbi Eliezer ben Ya’akov, as it was taught** in a *baraita* that from the verse: “And he shall slaughter it on the side of the altar **northward before God”** (Leviticus 1:11), it is derived **that** the **entire north** side should **be vacant.** The altar is in the south, and the north is vacant. This is **the statement of Rabbi Eliezer ben Ya’akov.**


###### Yoma 37a:8
[Yoma 37a:8](https://torahapp.org/share/book/Yoma/r/37a:8)

וְהָא רֵישָׁא אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן הִיא! כּוּלַּהּ רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב הִיא, וּתְנִי בְּבֵין הָאוּלָם וְלַמִּזְבֵּחַ.

**William Davidson Edition - English:**
The Gemara asks: **But isn’t the first clause,** the previous mishna, as explained above, in accordance with the opinion of **Rabbi Elazar, son of Rabbi Shimon,** who holds that the altar was partially in the north? The Gemara rejects this assertion: The **entire** mishna, including the first clause, **is** in accordance with the opinion of **Rabbi Eliezer ben Ya’akov.** Emend the previous mishna **and teach** it as referring to the space **adjacent to** the area **between the Entrance Hall and the altar** and not actually the space between them, north of the altar, where everyone agrees that it is the north.


###### Yoma 37a:9
[Yoma 37a:9](https://torahapp.org/share/book/Yoma/r/37a:9)

הַסְּגָן בִּימִינוֹ, וְרֹאשׁ בֵּית אָב בִּשְׂמֹאלוֹ. אָמַר רַב יְהוּדָה: הַמְהַלֵּךְ לִימִין רַבּוֹ הֲרֵי זֶה בּוּר. תְּנַן: הַסְּגָן בִּימִינוֹ, וְרֹאשׁ בֵּית אָב בִּשְׂמֹאלוֹ!

**William Davidson Edition - English:**
§ The mishna states that **the deputy** High Priest stands **to the right** of the High Priest, **and the head of the patrilineal family is to his left. Rav Yehuda said** with regard to the laws of etiquette: **One who walks to the right of his teacher is a boor,** in that he hasn’t the slightest notion of good manners. The Gemara asks: Didn’t **we learn** in the mishna that **the deputy,** who is like a student to the High Priest, **is to the right** of the High Priest, **and the head of the patrilineal** priestly **family** responsible for the Temple service that day **is to his left?**


###### Yoma 37a:10
[Yoma 37a:10](https://torahapp.org/share/book/Yoma/r/37a:10)

וְעוֹד, תַּנְיָא: שְׁלֹשָׁה שֶׁהָיוּ מְהַלְּכִין בַּדֶּרֶךְ — הָרַב בָּאֶמְצַע, גָּדוֹל בִּימִינוֹ, וְקָטָן מִשְּׂמֹאלוֹ. וְכֵן מָצִינוּ בִּשְׁלֹשָׁה מַלְאֲכֵי הַשָּׁרֵת שֶׁבָּאוּ אֵצֶל אַבְרָהָם, מִיכָאֵל בָּאֶמְצַע, גַּבְרִיאֵל בִּימִינוֹ, וּרְפָאֵל בִּשְׂמֹאלוֹ.

**William Davidson Edition - English:**
**And furthermore, it was taught** in a *baraita*: **Three** people **who were walking on the road** should not walk in single file but should walk with **the teacher in the middle, the greater** of the students **on his right, and the lesser** of them **to his left. And so too do we find with the three ministering angels who came to Abraham: Michael,** the greatest of the three, was **in the middle, Gabriel was to his right, and Raphael was to his left.** Apparently, a student walks to the right of his teacher.


###### Yoma 37a:11
[Yoma 37a:11](https://torahapp.org/share/book/Yoma/r/37a:11)

תַּרְגְּמַהּ רַב שְׁמוּאֵל בַּר פָּפָּא קַמֵּיהּ דְּרַב אַדָּא: כְּדֵי שֶׁיִּתְכַּסֶּה בּוֹ רַבּוֹ. וְהָתַנְיָא: הַמְהַלֵּךְ כְּנֶגֶד רַבּוֹ — הֲרֵי זֶה בּוּר, אֲחוֹרֵי רַבּוֹ — הֲרֵי זֶה מִגַּסֵּי הָרוּחַ! דְּמַצְדֵּד אַצְדּוֹדֵי.

**William Davidson Edition - English:**
**Rav Shmuel bar Pappa interpreted it before Rav Adda:** He does not walk next to his teacher as an equal, but walks slightly behind him **so that he is** slightly **obscured by his teacher.** The Gemara asks: **But wasn’t it taught** in a *baraita*: **One who walks next to his teacher is a boor;** one who walks **behind his teacher,** allowing his teacher to walk before him, **is among the arrogant.** The Gemara answers: He does not walk directly beside him but slightly **to** his **side** and slightly behind his teacher.


###### Yoma 37a:12
[Yoma 37a:12](https://torahapp.org/share/book/Yoma/r/37a:12)

וְקַלְפִּי הָיְתָה שָׁם וּבָהּ שְׁנֵי גוֹרָלוֹת. תָּנוּ רַבָּנַן: ״וְנָתַן אַהֲרֹן עַל שְׁנֵי הַשְּׂעִירִם גּוֹרָלוֹת״, [גּוֹרָלוֹת] שֶׁל כׇּל דָּבָר.

**William Davidson Edition - English:**
§ The mishna continues: **And there was** a lottery **receptacle** in the east of the courtyard **there, and in it were two lots. The Sages taught** the following in a *baraita* with regard to the verse: **“And Aaron shall place lots on the two goats,** one lot for God and one lot for Azazel” (Leviticus 16:8). **Lots** is a general term; they may be fashioned **from any material,** as the Torah does not specify the material of which they are made.


###### Yoma 37a:13
[Yoma 37a:13](https://torahapp.org/share/book/Yoma/r/37a:13)

יָכוֹל יִתֵּן שְׁנַיִם עַל זֶה וּשְׁנַיִם עַל זֶה, תַּלְמוּד לוֹמַר: ״גּוֹרָל אֶחָד לַה׳ וְגוֹרָל אֶחָד לַעֲזָאזֵל״ — אֵין כָּאן לַשֵּׁם אֶלָּא גּוֹרָל אֶחָד, וְאֵין כָּאן לַעֲזָאזֵל אֶלָּא אֶחָד. יָכוֹל יִתֵּן שֶׁל שֵׁם וְשֶׁל עֲזָאזֵל עַל זֶה וְשֶׁל שֵׁם וְשֶׁל עֲזָאזֵל עַל זֶה, תַּלְמוּד לוֹמַר: ״גּוֹרָל אֶחָד [לַה׳״ — אֵין כָּאן לַה׳ אֶלָּא אֶחָד, וְאֵין כָּאן לַעֲזָאזֵל אֶלָּא אֶחָד]. אִם כֵּן, מָה תַּלְמוּד לוֹמַר ״גּוֹרָלוֹת״ — שֶׁיִּהְיוּ שָׁוִין, שֶׁלֹּא יַעֲשֶׂה אֶחָד שֶׁל זָהָב וְאֶחָד שֶׁל כֶּסֶף, אֶחָד גָּדוֹל וְאֶחָד קָטָן.

**William Davidson Edition - English:**
One **might** have thought that **he** should **place two** lots **on this** goat **and two** lots **on that** goat; therefore, **the verse states: “One lot for God and one lot for Azazel”** (Leviticus 16:8), meaning **there is only one lot here for God, and there is only one lot here for Azazel.** Likewise, one **might** have thought **he** should **place** the lot **of God and** the lot **of Azazel on this** goat, **and** the lot **of God and** the lot **of Azazel on that** goat; therefore, **the verse states: One lot for God,** i.e., **there is only one** lot **here for God, and there is only one** lot **here for Azazel. If so, what** is the meaning when **the verse states lots,** in the plural, since each of the two goats has one lot not two? It is to teach **that** the two lots should **be identical;** that **he should not make one of gold and one of silver,** or **one big and one small.**


###### Yoma 37a:14
[Yoma 37a:14](https://torahapp.org/share/book/Yoma/r/37a:14)

גּוֹרָלוֹת שֶׁל כׇּל דָּבָר: פְּשִׁיטָא! לָא צְרִיכָא, לְכִדְתַנְיָא: לְפִי שֶׁמָּצִינוּ בַּצִּיץ שֶׁהַשֵּׁם כָּתוּב עָלָיו וְהוּא שֶׁל זָהָב, יָכוֹל אַף זֶה כֵּן — תַּלְמוּד לוֹמַר: ״גּוֹרָל״ ״גּוֹרָל״ רִיבָּה, רִיבָּה שֶׁל זַיִת, רִיבָּה שֶׁל אֱגוֹז, רִיבָּה שֶׁל אֶשְׁכְּרוֹעַ.

**William Davidson Edition - English:**
It was taught in the *baraita* that the **lots** may be fashioned **from any material.** The Gemara asks: This is **obvious,** considering that the Torah does not designate a particular material. The Gemara answers: **No,** it is **necessary** only due to that **which was taught** in a *baraita*: **Because we find with regard to the** High Priest’s **frontplate that the name of God was written upon it and it was made of gold,** one **might** have thought **that this** lot, **too,** should be made of gold since it has God’s name on it. Therefore, **the verse states: Lot, lot,** twice **to include** other materials and not exclusively gold. **It includes** lots made of **olive** wood, and **includes** lots made of **walnut** wood, and **includes** lots made of **boxwood.**


###### Yoma 37a:15
[Yoma 37a:15](https://torahapp.org/share/book/Yoma/r/37a:15)

בֶּן קָטִין עָשָׂה שְׁנֵים עָשָׂר דַּד לַכִּיּוֹר וְכוּ׳. תָּנָא כְּדֵי שֶׁיִּהְיוּ שְׁנֵים עָשָׂר אֶחָיו הַכֹּהֲנִים הָעֲסוּקִין בְּתָמִיד מְקַדְּשִׁין יְדֵיהֶן וְרַגְלֵיהֶן בְּבַת אַחַת. תָּנָא: שַׁחֲרִית בְּמִילּוּאוֹ — מְקַדֵּשׁ יָדָיו וְרַגְלָיו מִן הָעֶלְיוֹן, עַרְבִית בִּירִידָתוֹ — מְקַדֵּשׁ יָדָיו וְרַגְלָיו מִן הַתַּחְתּוֹן.

**William Davidson Edition - English:**
§ The mishna continues: The High Priest **ben Katin made twelve spigots for the basin.** It was **taught:** Ben Katin did this **so that twelve of his fellow priests, who are occupied with** sacrificing **the daily offering** as explained above, could **sanctify their hands and their feet simultaneously.** It was **taught: In the morning,** when the basin **is full, one sanctifies his hands and his feet from** the spigots fixed **at the top** of the basin because the water level is high. And in the **afternoon, when** the water level **is low, he sanctifies his hands and his feet** from the spigots fixed **at the bottom.**


###### Yoma 37a:16
[Yoma 37a:16](https://torahapp.org/share/book/Yoma/r/37a:16)

וְאַף הוּא עָשָׂה מוּכְנִי לַכִּיּוֹר וְכוּ׳. מַאי מוּכְנִי? אָמַר אַבָּיֵי: גִּילְגְּלָא דַּהֲוָה מְשַׁקְּעָא לֵיהּ.

**William Davidson Edition - English:**
The mishna continues with regard to ben Katin: **He also made a machine for** sinking **the basin.** The Gemara asks: **What** is this **machine? Abaye said:** It is **a wheel with which he lowered** the basin into the pit.


###### Yoma 37a:17
[Yoma 37a:17](https://torahapp.org/share/book/Yoma/r/37a:17)

מוֹנְבַּז הַמֶּלֶךְ עָשָׂה כָּל יְדוֹת הַכֵּלִים וְכוּ׳. נַעְבְּדִינְהוּ לְדִידְהוּ דְּזָהָב!

**William Davidson Edition - English:**
The mishna continues: **King Munbaz would** contribute the funds required to **make the handles of all the** Yom Kippur **vessels** of gold. The Gemara asks: If he wanted to donate money to beautify the Temple, **he should have made** the vessels **themselves of gold,** not just the handles.