## Yoma Daf 39b

###### Yoma 39b:1
[Yoma 39b:1](https://torahapp.org/share/book/Yoma/r/39b:1)

חַמְצָן״ עַד יוֹם מוֹתוֹ.

**William Davidson Edition - English:**
**a robber [*ḥamtzan*] until the day of his death.**


###### Yoma 39b:2
[Yoma 39b:2](https://torahapp.org/share/book/Yoma/r/39b:2)

אָמַר רַבָּה בַּר (בַּר) שֵׁילָא, מַאי קְרָא: ״אֱלֹהַי פַּלְּטֵנִי מִיַּד רָשָׁע מִכַּף מְעַוֵּל וְחוֹמֵץ״. רָבָא אָמַר, מֵהָכָא: ״לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ״. אׇשְׁרוֹ חָמוֹץ — וְאַל תַּאַשְׁרוּ חוֹמֵץ.

**William Davidson Edition - English:**
**Rabba bar bar Sheila said: What is the verse** that indicates that a *ḥamtzan* is a robber? The verse states: **“O, my God, rescue me out of the hand of wicked, out of the hand of the unrighteous and robbing man [*ḥometz*]”** (Psalms 71:4). **Rava said: From here: “Learn to do well, seek justice, strengthen the robbed [*ḥamotz*]”** (Isaiah 1:17), which teaches that one should **strengthen the robbed, but not strengthen the robber.**


###### Yoma 39b:3
[Yoma 39b:3](https://torahapp.org/share/book/Yoma/r/39b:3)

תָּנוּ רַבָּנַן: אוֹתָהּ שָׁנָה שֶׁמֵּת בָּהּ שִׁמְעוֹן הַצַּדִּיק, אָמַר לָהֶם: בְּשָׁנָה זוֹ הוּא מֵת. אָמְרוּ לוֹ: מִנַּיִין אַתָּה יוֹדֵעַ? אָמַר לָהֶם: בְּכׇל יוֹם הַכִּפּוּרִים הָיָה מִזְדַּמֵּן לִי זָקֵן אֶחָד לָבוּשׁ לְבָנִים וְעָטוּף לְבָנִים, נִכְנַס עִמִּי וְיָצָא עִמִּי, וְהַיּוֹם נִזְדַּמֵּן לִי זָקֵן אֶחָד לָבוּשׁ שְׁחוֹרִים וְעָטוּף שְׁחוֹרִים, נִכְנַס עִמִּי וְלֹא יָצָא עִמִּי. אַחַר הָרֶגֶל חָלָה שִׁבְעָה יָמִים וָמֵת.

**William Davidson Edition - English:**
§ **The Sages taught:** During **the year in which Shimon HaTzaddik died, he said to them,** his associates: **In this year, he will die,** euphemistically referring to himself. **They said to him: How do you know? He said to them:** In previous years, **on every Yom Kippur,** upon entering the Holy of Holies, **I was met,** in a prophetic vision, **by an old man who was dressed in white, and** his head was **wrapped up in white,** and **he would enter** the Holy of Holies **with me, and he would leave with me. But today, I was met by an old man who was dressed in black, and** his head was **wrapped up in black,** and **he entered** the Holy of Holies **with me,** but **he did not leave with me.** He understood this to be a sign that his death was impending. Indeed, **after the festival** of *Sukkot*, **he was ill for seven days and died.**


###### Yoma 39b:4
[Yoma 39b:4](https://torahapp.org/share/book/Yoma/r/39b:4)

וְנִמְנְעוּ אֶחָיו הַכֹּהֲנִים מִלְּבָרֵךְ בַּשֵּׁם.

**William Davidson Edition - English:**
Without the presence of Shimon HaTzaddik among them, the Jewish people were no longer worthy of the many miracles that had occurred during his lifetime. For this reason, following his death, **his brethren, the priests, refrained from blessing** the Jewish people **with the** explicit **name of God** in the priestly blessing.


###### Yoma 39b:5
[Yoma 39b:5](https://torahapp.org/share/book/Yoma/r/39b:5)

תָּנוּ רַבָּנַן: אַרְבָּעִים שָׁנָה קוֹדֶם חוּרְבַּן הַבַּיִת לֹא הָיָה גּוֹרָל עוֹלֶה בְּיָמִין, וְלֹא הָיָה לָשׁוֹן שֶׁל זְהוֹרִית מַלְבִּין, וְלֹא הָיָה נֵר מַעֲרָבִי דּוֹלֵק.

**William Davidson Edition - English:**
**The Sages taught:** During the tenure of Shimon HaTzaddik, the lot for God always arose in the High Priest’s right hand; after his death, it occurred only occasionally; but during the **forty years prior to the destruction of the** Second **Temple,** the **lot** for God **did not arise in the** High Priest’s **right** hand at all. So too, **the strip of crimson** wool that was tied to the head of the goat that was sent to Azazel **did not turn white, and the westernmost lamp** of the candelabrum **did not burn** continually.


###### Yoma 39b:6
[Yoma 39b:6](https://torahapp.org/share/book/Yoma/r/39b:6)

וְהָיוּ דַּלְתוֹת הַהֵיכָל נִפְתְּחוֹת מֵאֲלֵיהֶן, עַד שֶׁגָּעַר בָּהֶן רַבָּן יוֹחָנָן בֶּן זַכַּאי. אָמַר לוֹ: הֵיכָל הֵיכָל! מִפְּנֵי מָה אַתָּה מַבְעִית עַצְמְךָ? יוֹדֵעַ אֲנִי בְּךָ שֶׁסּוֹפְךָ עָתִיד לֵיחָרֵב, וּכְבָר נִתְנַבֵּא עָלֶיךָ זְכַרְיָה בֶּן עִדּוֹא: ״פְּתַח לְבָנוֹן דְּלָתֶיךָ וְתֹאכַל אֵשׁ בַּאֲרָזֶיךָ״,

**William Davidson Edition - English:**
**And the doors of the Sanctuary opened by themselves** as a sign that they would soon be opened by enemies, **until Rabban Yoḥanan ben Zakkai scolded them. He said to** the Sanctuary: **Sanctuary, Sanctuary, why do you frighten yourself** with these signs? **I know about you that you will ultimately be destroyed, and Zechariah, son of Ido, has already prophesied concerning you: “Open your doors, O Lebanon, that the fire may devour your cedars”** (Zechariah 11:1), Lebanon being an appellation for the Temple.


###### Yoma 39b:7
[Yoma 39b:7](https://torahapp.org/share/book/Yoma/r/39b:7)

אָמַר רַבִּי יִצְחָק בֶּן טַבְלַאי: לָמָּה נִקְרָא שְׁמוֹ לְבָנוֹן — שֶׁמַּלְבִּין עֲוֹנוֹתֵיהֶן שֶׁל יִשְׂרָאֵל.

**William Davidson Edition - English:**
**Rabbi Yitzḥak ben Tavlai said: Why is** the Temple **called Lebanon [*Levanon*]? Because it whitens [*malbin*] the Jewish people’s sins,** alluded to by the root *lavan*, meaning white.


###### Yoma 39b:8
[Yoma 39b:8](https://torahapp.org/share/book/Yoma/r/39b:8)

אָמַר רַב זוּטְרָא בַּר טוֹבִיָּה: לָמָּה נִקְרָא שְׁמוֹ יַעַר, דִּכְתִיב: ״בֵּית יַעַר הַלְּבָנוֹן״, לוֹמַר לָךְ: מָה יַעַר מְלַבְלֵב — אַף בֵּית הַמִּקְדָּשׁ מְלַבְלֵב. דְּאָמַר רַב הוֹשַׁעְיָא: בְּשָׁעָה שֶׁבָּנָה שְׁלֹמֹה בֵּית הַמִּקְדָּשׁ, נָטַע בּוֹ כׇּל מִינֵי מְגָדִים שֶׁל זָהָב, וְהָיוּ מוֹצִיאִין פֵּירוֹת בִּזְמַנֵּיהֶן. וְכֵיוָן שֶׁהָרוּחַ מְנַשֶּׁבֶת בָּהֶן הָיוּ נוֹשְׁרִין פֵּירוֹתֵיהֶן, שֶׁנֶּאֱמַר: ״יִרְעַשׁ כַּלְּבָנוֹן פִּרְיוֹ״, וּמֵהֶן הָיְתָה פַּרְנָסָה לַכְּהוּנָּה.

**William Davidson Edition - English:**
**Rav Zutra bar Toviya said: Why is** the Temple **called: Forest, as it is written: “The house of the forest of Lebanon”** (I Kings 10:17)? **To tell you: Just as a forest blooms, so too the Temple blooms. As Rav Hoshaya said: When Solomon built the Temple, he planted in it all kinds of sweet fruit** trees made **of gold, and** miraculously these **brought forth fruit in their season. And when the wind blew upon them, their fruit would fall off, as it is stated: “May his fruits rustle like Lebanon”** (Psalms 72:16). **And through** selling these golden fruits to the public, **there was a source of income for the priesthood.**


###### Yoma 39b:9
[Yoma 39b:9](https://torahapp.org/share/book/Yoma/r/39b:9)

וְכֵיוָן שֶׁנִּכְנְסוּ גּוֹיִם לַהֵיכָל יָבְשׁוּ, שֶׁנֶּאֱמַר: ״וּפֶרַח לְבָנוֹן אוּמְלָל״. וְעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַחְזִירָהּ לָנוּ, שֶׁנֶּאֱמַר: ״פָּרוֹחַ תִּפְרַח וְתָגֵל אַף גִּילַת וְרַנֵּן כְּבוֹד הַלְּבָנוֹן נִתַּן לָהּ״.

**William Davidson Edition - English:**
**But once the** gentile **nations entered the Sanctuary** the golden trees **withered, as it states “And the blossoms of Lebanon wither”** (Nahum 1:4). **And in the future** hour of redemption, **the Holy One, Blessed be He, will restore** them **to us as it is stated: “It shall blossom abundantly, it shall also rejoice and shout, the glory of Lebanon will be given to it”** (Isaiah 35:2).


###### Yoma 39b:10
[Yoma 39b:10](https://torahapp.org/share/book/Yoma/r/39b:10)

נְתָנָן עַל שְׁנֵי הַשְּׂעִירִים. תָּנוּ רַבָּנַן: עֶשֶׂר פְּעָמִים מַזְכִּיר כֹּהֵן גָּדוֹל אֶת הַשֵּׁם בּוֹ בַּיּוֹם: שְׁלֹשָׁה בְּוִידּוּי רִאשׁוֹן, וּשְׁלֹשָׁה בְּוִידּוּי שֵׁנִי, וּשְׁלֹשָׁה בְּשָׂעִיר הַמִּשְׁתַּלֵּחַ, וְאֶחָד בַּגּוֹרָלוֹת.

**William Davidson Edition - English:**
§ The mishna states that after selecting the two lots, the High Priest **places** them **upon the two goats.** Upon placing the lot for God upon the appropriate goat, he says: For God, as a sin-offering. This is just one of the occasions on which he mentions God’s name, as **the Sages taught** in the *Tosefta* (*Yoma* 2:2): **The High Priest mentions the name** of God **ten times on that day: Three** times **during the first confession; and three** times **during the second confession,** over the bull; **and three** times when he confesses over **the scapegoat** to Azazel; **and one** time **with the lots,** when placing the lot for God upon the goat.


###### Yoma 39b:11
[Yoma 39b:11](https://torahapp.org/share/book/Yoma/r/39b:11)

וּכְבָר אָמַר ״הַשֵּׁם״, וְנִשְׁמַע קוֹלוֹ בִּירִיחוֹ. אָמַר רַבָּה בַּר בַּר חָנָה: מִירוּשָׁלַיִם לִירִיחוֹ עֲשָׂרָה פַּרְסָאוֹת.

**William Davidson Edition - English:**
**And there already** was an incident when the High Priest **said the name** of God and **his voice** was so strong that it **was heard** even **in Jericho. Rabba bar bar Ḥana said:** The distance **from Jerusalem to Jericho is ten parasangs.** Despite the great distance, his voice was miraculously heard there.


###### Yoma 39b:12
[Yoma 39b:12](https://torahapp.org/share/book/Yoma/r/39b:12)

וָצִיר דַּלְתוֹת הַהֵיכָל נִשְׁמַע בִּשְׁמוֹנָה תְּחוּמֵי שַׁבָּת. עִזִּים שֶׁבִּירִיחוֹ הָיוּ מִתְעַטְּשׁוֹת מֵרֵיחַ הַקְּטוֹרֶת. נָשִׁים שֶׁבִּירִיחוֹ אֵינָן צְרִיכוֹת לְהִתְבַּשֵּׂם מֵרֵיחַ קְטוֹרֶת. כַּלָּה שֶׁבִּירוּשָׁלַיִם אֵינָהּ צְרִיכָה לְהִתְקַשֵּׁט מֵרֵיחַ קְטוֹרֶת.

**William Davidson Edition - English:**
The Gemara describes similar miracles in which events in the Temple were sensed a great distance away. **And** the sound of **the doors of the Sanctuary** opening **was heard** from a distance of **eight Shabbat limits,** which is eight *mil*. Furthermore, **goats that were in Jericho would sneeze from** smelling **the fragrance of the incense** that burned in the Temple; the **women that were in Jericho did not need to perfume themselves,** since they were perfumed by the **fragrance** of the **incense,** which reached there; **a bride that was in Jerusalem did not need to adorn herself** with perfumes, since she was perfumed by the **fragrance** of the **incense,** which filled the air of Jerusalem.


###### Yoma 39b:13
[Yoma 39b:13](https://torahapp.org/share/book/Yoma/r/39b:13)

אָמַר רַבִּי (יוֹסֵי בֶּן) דּוּלְגַאי: עִזִּים הָיוּ לְאַבָּא בְּהָרֵי (מִכְמָר), וְהָיוּ מִתְעַטְּשׁוֹת מֵרֵיחַ הַקְּטוֹרֶת. אָמַר רַבִּי חִיָּיא בַּר אָבִין אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה: סָח לִי זָקֵן אֶחָד, פַּעַם אַחַת הָלַכְתִּי לְשִׁילֹה, וְהֵרַחְתִּי רֵיחַ קְטוֹרֶת מִבֵּין כְּותָלֶיהָ.

**William Davidson Edition - English:**
**Rabbi Yosei ben Dolgai said: Father had goats in the hills of Mikhmar,** a district some distance from Jerusalem, **and they would sneeze from** smelling **the fragrance of the incense.** Similarly, **Rabbi Ḥiyya bar Avin said** that **Rabbi Yehoshua ben Korḥa said: An old man reported to me: One time I went to** the ruins of the Tabernacle in **Shiloh, and I smelled the smell of the incense from between its walls.** The Tabernacle stood there during the period of the Judges, and more than a thousand years had passed since its destruction.


###### Yoma 39b:14
[Yoma 39b:14](https://torahapp.org/share/book/Yoma/r/39b:14)

אָמַר רַבִּי יַנַּאי: עֲלִיַּית גּוֹרָל מִתּוֹךְ קַלְפִּי — מְעַכֶּבֶת, הַנָּחָה — אֵינָהּ מְעַכֶּבֶת. וְרַבִּי יוֹחָנָן אָמַר: אַף עֲלִיָּיה אֵינָהּ מְעַכֶּבֶת.

**William Davidson Edition - English:**
§ **Rabbi Yannai said:** The **drawing of the lot from inside the receptacle is an indispensable** part of the service, as it determines which goat will be for God and which for Azazel. However, the actual **placing** of the lots upon the goats **is not indispensable. And Rabbi Yoḥanan said: Even** the **drawing of the lots** from inside the receptacle **is not indispensable,** since the High Priest may designate the goats himself, without employing the lottery.


###### Yoma 39b:15
[Yoma 39b:15](https://torahapp.org/share/book/Yoma/r/39b:15)

אַלִּיבָּא דְּרַבִּי יְהוּדָה, דְּאָמַר: דְּבָרִים הַנַּעֲשִׂין בְּבִגְדֵי לָבָן מִבַּחוּץ לָא מְעַכְּבָא — כּוּלֵּי עָלְמָא לָא פְּלִיגִי דְּלָא מְעַכְּבָא. כִּי פְּלִיגִי אַלִּיבָּא דְּרַבִּי נְחֶמְיָה, מַאן דְּאָמַר מְעַכְּבָא — כְּרַבִּי נְחֶמְיָה. וּמַאן דְּאָמַר לָא מְעַכְּבָא — הָנֵי מִילֵּי עֲבוֹדָה, הַגְרָלָה לָאו עֲבוֹדָה הִיא.

**William Davidson Edition - English:**
The Gemara explains the dispute: **In accordance with** the opinion of **Rabbi Yehuda, who said** that **matters that are performed in** the **white garments outside** of the Holy of Holies **are not indispensable, everyone agrees that** the drawing of the lots **is not indispensable,** since it is held outside the Holy of Holies. **When they disagree, it is in accordance with** the opinion of **Rabbi Neḥemya.** He holds that all matters performed in the white garments, even those performed outside the Holy of Holies, are indispensable. **The one who said** the drawing of the lots **is indispensable** holds **in accordance with** the straightforward application of the principle of **Rabbi Neḥemya. And the one who said** the drawing of the lots **is not indispensable** claims that **this** principle **applies** only with regard **to** matters that are classified as a Temple **service.** The **drawing of the lots is not** a Temple **service,** therefore it is indispensable, even according to Rabbi Neḥemya’s principle.


###### Yoma 39b:16
[Yoma 39b:16](https://torahapp.org/share/book/Yoma/r/39b:16)

אִיכָּא דְּאָמְרִי,

**William Davidson Edition - English:**
**Some say** a different version of the dispute:


###### Yoma 39b:17
[Yoma 39b:17](https://torahapp.org/share/book/Yoma/r/39b:17)

אַלִּיבָּא דְּרַבִּי נְחֶמְיָה דְּאָמַר מְעַכְּבָא — כּוּלֵּי עָלְמָא לָא פְּלִיגִי דִּמְעַכְּבָא,

**William Davidson Edition - English:**
**In accordance with** the opinion of **Rabbi Neḥemya, who said** that all matters performed in the white garments, even those performed outside the Holy of Holies, are **indispensable, everyone agrees that** the drawing of the lots **is indispensable.**


###### Yoma 39b:18
[Yoma 39b:18](https://torahapp.org/share/book/Yoma/r/39b:18)

כִּי פְּלִיגִי אַלִּיבָּא דְּרַבִּי יְהוּדָה. מַאן דְּאָמַר לָא מְעַכְּבָא — כְּרַבִּי יְהוּדָה, וּמַאן דְּאָמַר מְעַכְּבָא — שָׁאנֵי הָכָא דִּתְנָא בֵּיהּ קְרָא: ״אֲשֶׁר עָלָה״, ״אֲשֶׁר עָלָה״, תְּרֵי זִימְנֵי.

**William Davidson Edition - English:**
**When they disagree, it is in accordance with** the opinion of **Rabbi Yehuda,** who holds that matters that are performed in the white garments outside of the Holy of Holies are not indispensable. **The one who said** that the drawing of the lots **is not indispensable** holds **in accordance with** the straightforward application of the principle of **Rabbi Yehuda. And the one who said** that the drawing of the lots **is indispensable** claims that although Rabbi Yehuda’s principle is generally true, **it is different here,** in the case of the lottery, **because the verse repeated** the phrase **“which came up”** (Leviticus 16:9) **“which came up”** (Leviticus 16:10) **two times.** In the laws of sacrifices, a repeated phrase indicates the matter is indispensable.


###### Yoma 39b:19
[Yoma 39b:19](https://torahapp.org/share/book/Yoma/r/39b:19)

מֵיתִיבִי: מִצְוָה לְהַגְרִיל, וְאִם לֹא הִגְרִיל כָּשֵׁר.

**William Davidson Edition - English:**
The Gemara **raises an objection** from that which was taught in a *baraita*: **It is a mitzva to draw** the lots, **and if** the High Priest **did not draw the lots** but instead designated the goats without using the lots, the designation **is valid.**


###### Yoma 39b:20
[Yoma 39b:20](https://torahapp.org/share/book/Yoma/r/39b:20)

בִּשְׁלָמָא לְהָךְ לִישָּׁנָא דְּאָמְרַתְּ אַלִּיבָּא דְּרַבִּי יְהוּדָה כּוּלֵּי עָלְמָא לָא פְּלִיגִי דְּלָא מְעַכְּבָא, הָא מַנִּי — רַבִּי יְהוּדָה הִיא.

**William Davidson Edition - English:**
The Gemara considers the opinion presented in the *baraita*: **Granted, according to that** first **version** of the dispute, **in which you said: In accordance with** the opinion of **Rabbi Yehuda everyone,** i.e., Rabbi Yannai and Rabbi Yoḥanan, **agrees that** the drawing of the lots **is not indispensable,** in accordance with **whose** opinion **is this** *baraita* taught? **It is** in accordance with the opinion of **Rabbi Yehuda,** according to all opinions.