## Yoma Daf 3b

###### Yoma 3b:1
[Yoma 3b:1](https://torahapp.org/share/book/Yoma/r/3b:1)

״עֲשֵׂה לְךָ״ — מִשֶּׁלְּךָ, אֶלָּא לְמַאן דְּאָמַר מִשֶּׁל צִבּוּר, מַאי אִיכָּא לְמֵימַר?

**William Davidson Edition - English:**
and similarly, when the Torah states: **Make you,** it means **from your own** property. **However,** according **to the one who said** that when the Torah states both phrases it means **from communal** property, **what is there to say** to distinguish between Yom Kippur and the other days?


###### Yoma 3b:2
[Yoma 3b:2](https://torahapp.org/share/book/Yoma/r/3b:2)

דְּתַנְיָא: ״קַח לְךָ״ — מִשֶּׁלְּךָ, וַ״עֲשֵׂה לְךָ״ — מִשֶּׁלְּךָ, ״וְיִקְחוּ אֵלֶיךָ״ — מִשֶּׁל צִבּוּר, דִּבְרֵי רַבִּי יֹאשִׁיָּה. רַבִּי יוֹנָתָן אוֹמֵר: בֵּין ״קַח לְךָ״, בֵּין ״וְיִקְחוּ אֵלֶיךָ״ — מִשֶּׁל צִבּוּר, וּמָה תַּלְמוּד לוֹמַר ״קַח לְךָ״ — כִּבְיָכוֹל מִשֶּׁלְּךָ אֲנִי רוֹצֶה יוֹתֵר מִשֶּׁלָּהֶם.

**William Davidson Edition - English:**
**As it was taught** in a *baraita* that when the Torah states: **Take you,** it means **from your own** property, **and** when it states: **Make you,** it means **from your own** property; however, when the Torah states: **And they will bring to you,** it means **from community** property. This is **the statement of Rabbi Yoshiya. Rabbi Yonatan says** that **both** when the Torah states: **Take you, and** when the Torah states: **And they will bring to you,** it means **from community** property. **And** for **what** purpose, then, **does the verse state: Take you,** which seems to mean from your own property? It should be understood, **as it were,** that God said to Moses: **I desire** that it come **from your** property **more than** I desire it **from theirs.** Therefore, the taking was attributed to Moses even though it was actually from community property.


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

אַבָּא חָנָן אָמַר מִשּׁוּם רַבִּי אֶלְעָזָר, כָּתוּב אֶחָד אוֹמֵר: ״וְעָשִׂיתָ לְּךָ אֲרוֹן עֵץ״, וְכָתוּב אֶחָד אוֹמֵר: ״וְעָשׂוּ אֲרוֹן עֲצֵי שִׁטִּים״, הָא כֵּיצַד? כָּאן בִּזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם, כָּאן בִּזְמַן שֶׁאֵין עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם!

**William Davidson Edition - English:**
**Abba Ḥanan said in the name of Rabbi Elazar** that **one verse says: “And make you an ark of wood”** (Deuteronomy 10:1), indicating that it should be from your own property; **and one verse says** on the same subject: **“And they shall make an ark of acacia wood”** (Exodus 25:10), meaning from the Jewish people. **How** can **this** contradiction be resolved? **Here,** the verse is referring **to a time when the Jewish people perform the will of God** and they are credited with building the Ark of the Covenant. **There,** it is referring **to a time when the Jewish people do not perform the will of God,** and construction of the Ark is attributed to Moses alone. According to that opinion, there is no difference between the offerings of Yom Kippur and other offerings.


###### Yoma 3b:4
[Yoma 3b:4](https://torahapp.org/share/book/Yoma/r/3b:4)

עַד כָּאן לָא פְּלִיגִי אֶלָּא בְּקִיחוֹת דְּעָלְמָא וַעֲשִׂיּוֹת דְּעָלְמָא. קִיחוֹת דְּעָלְמָא — ״קַח לְךָ סַמִּים״. עֲשִׂיּוֹת דְּעָלְמָא — ״עֲשֵׂה לְךָ שְׁתֵּי חֲצוֹצְרוֹת כֶּסֶף״. אֲבָל הָנָךְ פָּרוֹשֵׁי קָא מְפָרֵשׁ דְּמִשֶּׁלְּךָ הוּא. בְּמִלּוּאִים מִכְּדֵי כְּתִיב: ״וְאֶל בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר קְחוּ שְׂעִיר עִזִּים לְחַטָּאת״. ״וַיֹּאמֶר אֶל אַהֲרֹן קַח לְךָ עֵגֶל בֶּן בָּקָר לְחַטָּאת״ לְמָה לִי? שְׁמַע מִינַּהּ: ״קַח לְךָ״ — מִשֶּׁלְּךָ הוּא.

**William Davidson Edition - English:**
The Gemara rejects this: **They disagree only with regard to** instances of **taking in general and** instances of **making in general:** Instances of **taking in general** are as in the verse: **“Take you spices”** (Exodus 30:34); and instances of **making in general** are as in the verse: **“Make you two silver trumpets”** (Numbers 10:2). **However,** in **these** cases of inauguration and of Yom Kippur **the verses explicitly** teach that the offerings must be **from your own** property. **With regard to** the **inauguration, now, since it is written: “And to the children of** Israel **you will speak, saying: Take a goat kid for a sin-offering** and an unblemished year-old calf and lamb for burnt-offerings” (Leviticus 9:3), with regard to the verse: **“And he said to Aaron: Take you a young calf for a sin-offering”** (Leviticus 9:2), **why do I** need this clear difference between the formulation of the command to the Jewish people and the formulation of the command to Aaron? **Learn from it** that in this context the phrase: **Take you,** means **from your own** property.


###### Yoma 3b:5
[Yoma 3b:5](https://torahapp.org/share/book/Yoma/r/3b:5)

בְּיוֹם הַכִּפּוּרִים מִכְּדֵי כְּתִיב: ״בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ בְּפַר בֶּן בָּקָר לְחַטָּאת וְגוֹ׳ ... וּמֵאֵת עֲדַת בְּנֵי יִשְׂרָאֵל יִקַּח שְׁנֵי שְׂעִירֵי עִזִּים לְחַטָּאת״. ״וְהִקְרִיב אֶת פַּר הַחַטָּאת אֲשֶׁר לוֹ״ לְמָה לִי? שְׁמַע מִינַּהּ: הַאי ״לוֹ״ — מִשֶּׁלּוֹ הוּא.

**William Davidson Edition - English:**
And **with regard to Yom Kippur, now, since it is written: “With this Aaron will come into the Sanctuary, with a young bull for a sin-offering** and a ram for a burnt-offering” (Leviticus 16:3), with regard to the verse: **“And from the congregation of the children of Israel he will take two goat kids for a sin-offering** and one ram for a burnt-offering **and** Aaron **will offer his young bull as a sin-offering”** (Leviticus 16:5–6), **why do I** need the emphasis that the goats come from the property of the children of Israel? **Learn from it** that **this** term: **His,** written with regard to the calf, means it **is from his own** property.


###### Yoma 3b:6
[Yoma 3b:6](https://torahapp.org/share/book/Yoma/r/3b:6)

רַב אָשֵׁי אָמַר: דָּנִין פַּר לְחַטָּאת וְאַיִל לְעוֹלָה מִפַּר לְחַטָּאת וְאַיִל לְעוֹלָה, לְאַפּוֹקֵי רֹאשׁ הַשָּׁנָה וַעֲצֶרֶת — דְּתַרְוַיְיהוּ עוֹלוֹת נִינְהוּ.

**William Davidson Edition - English:**
**Rav Ashi stated** another reason that distinguishes Yom Kippur from Rosh HaShana and *Shavuot*. **One derives** the **bull for a sin-offering and ram for a burnt-offering** written with regard to Yom Kippur **from** the **bull for a sin-offering and ram for a burnt-offering** written with regard to the inauguration, **to the exclusion of Rosh HaShana and *Shavuot*, on which both of them,** the bull and the ram, **are burnt-offerings.**


###### Yoma 3b:7
[Yoma 3b:7](https://torahapp.org/share/book/Yoma/r/3b:7)

רָבִינָא אָמַר: דָּנִין עֲבוֹדָה בְּכֹהֵן גָּדוֹל מֵעֲבוֹדָה בְּכֹהֵן גָּדוֹל, לְאַפּוֹקֵי כּוּלְּהוּ קוּשְׁיָיתִין — דְּלָאו עֲבוֹדָה בְּכֹהֵן גָּדוֹל נִינְהוּ.

**William Davidson Edition - English:**
**Ravina stated** another distinction: **One derives** a matter that is restricted to the **service** performed **by the High Priest,** Yom Kippur, **from** a matter that is restricted to the **service** performed **by the High Priest,** the inauguration, which was performed by Aaron, **to the exclusion of all the difficulties** raised from the beginning of the discussion, **as** on the other potential days raised, **they are not** restricted to **service** performed **by the High Priest;** rather, the service on those days may be performed by any priest.


###### Yoma 3b:8
[Yoma 3b:8](https://torahapp.org/share/book/Yoma/r/3b:8)

וְאִיכָּא דְּאָמְרִי אָמַר רָבִינָא: דָּנִין עֲבוֹדָה תְּחִלָּה מֵעֲבוֹדָה תְּחִלָּה, לְאַפּוֹקֵי הָנֵי — דְּלָאו תְּחִלָּה נִינְהוּ. מַאי תְּחִלָּה? אִילֵּימָא תְּחִלָּה בְּכֹהֵן גָּדוֹל — הַיְינוּ קַמַּיְיתָא. אֶלָּא, עֲבוֹדָה תְּחִלָּה בַּמָּקוֹם מֵעֲבוֹדָה תְּחִלָּה בַּמָּקוֹם.

**William Davidson Edition - English:**
**And some say** that **Ravina said: One derives** a matter that is an **initial service from an initial service, to the exclusion of all these that are not initial** services. That statement of Ravina is unclear, and the Gemara asks: **What** is the meaning of **initial** service? **If we say** that **initial** service **means** one performed **by the High Priest; that is** identical to **the first** version of Ravina’s statement. **Rather,** it may be understood as follows: One derives **the initial service** performed **in the place,** the Holy of Holies, on Yom Kippur, **from the initial service** performed **in the place,** the Tabernacle, on the eighth day of the inauguration. Therefore, it is the service of Yom Kippur alone that is derived from the inauguration.


###### Yoma 3b:9
[Yoma 3b:9](https://torahapp.org/share/book/Yoma/r/3b:9)

כִּי אֲתָא רַב דִּימִי, אָמַר: רַבִּי יוֹחָנָן מַתְנֵי חֲדָא, [רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי] מַתְנֵי תַּרְתֵּי. רַבִּי יוֹחָנָן מַתְנֵי חֲדָא: ״לַעֲשׂוֹת לְכַפֵּר״ — אֵלּוּ מַעֲשֵׂה יוֹם הַכִּפּוּרִים. [וִיהוֹשֻׁעַ בֶּן לֵוִי] מַתְנֵי תַּרְתֵּי: ״לַעֲשׂוֹת״ — אֵלּוּ מַעֲשֵׂה פָרָה, ״לְכַפֵּר״ — אֵלּוּ מַעֲשֵׂה יוֹם הַכִּפּוּרִים.

**William Davidson Edition - English:**
§ **When Rav Dimi came** from Eretz Yisrael to Babylonia **he said: Rabbi Yoḥanan taught one** case derived from the inauguration, while **Rabbi Yehoshua ben Levi taught two.** The Gemara elaborates. **Rabbi Yoḥanan taught one: To do, to make atonement; these are the actions** performed on **Yom Kippur** that require sequestering beforehand, like the inauguration. **And Rabbi Yehoshua ben Levi taught two: To do, these are the actions** performed in the burning **of the** red **heifer; to atone, these are the actions** performed on **Yom Kippur.** Both require sequestering.


###### Yoma 3b:10
[Yoma 3b:10](https://torahapp.org/share/book/Yoma/r/3b:10)

רַבִּי יוֹחָנָן מַתְנֵי חֲדָא? וְהָא אֲנַן תְּנַן: שִׁבְעַת יָמִים קוֹדֶם יוֹם הַכִּפּוּרִים, וְשִׁבְעַת יָמִים קוֹדֶם שְׂרֵיפַת הַפָּרָה! מַעֲלָה בְּעָלְמָא.

**William Davidson Edition - English:**
The Gemara asks: And did **Rabbi Yoḥanan teach** only **one** case derived from the inauguration, i.e., Yom Kippur? **Didn’t we learn** explicitly in the mishna: **Seven days prior to Yom Kippur,** and in another mishna: **Seven days prior to the burning of the heifer,** the Sages would remove the priest from his home? Apparently, there are two cases in which the priest is sequestered. The Gemara answers: With regard to sequestering the priest prior to the burning of the heifer, the Sages **merely** established **a higher standard.** They issued a decree to underscore the sanctity of the ritual after they permitted its performance by a priest who immersed that day. There is no Torah source for the sequestering of the priest in that case.


###### Yoma 3b:11
[Yoma 3b:11](https://torahapp.org/share/book/Yoma/r/3b:11)

וְהָא אָמַר רַבִּי מִנְיוֹמֵי בַּר חִלְקִיָּה אָמַר רַבִּי מַחְסֵיָא בַּר אִידֵּי אָמַר רַבִּי יוֹחָנָן: ״כַּאֲשֶׁר עָשָׂה בַּיּוֹם הַזֶּה צִוָּה ה׳ לַעֲשׂוֹת לְכַפֵּר עֲלֵיכֶם״, ״לַעֲשׂוֹת״ — אֵלּוּ מַעֲשֵׂה פָרָה, ״לְכַפֵּר״ — אֵלּוּ מַעֲשֵׂה יוֹם הַכִּפּוּרִים! הָהוּא דְּרַבֵּיהּ. דְּכִי אֲתָא רָבִין, אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי יִשְׁמָעֵאל: ״לַעֲשׂוֹת״ — אֵלּוּ מַעֲשֵׂה פָרָה, ״לְכַפֵּר״ — אֵלּוּ מַעֲשֵׂה יוֹם הַכִּפּוּרִים.

**William Davidson Edition - English:**
The Gemara asks: **But didn’t Rabbi Minyomi bar Ḥilkiya say** that **Rabbi Maḥseya bar Idi said** that **Rabbi Yoḥanan said** that the verse states: **“As has been done this day, so the Lord has commanded to do, to make atonement for you”** (Leviticus 8:34), from which it is derived: **To do, these are the actions** performed in the burning **of the** red **heifer; to make atonement, these are the actions** performed on **Yom Kippur?** Apparently, even Rabbi Yoḥanan taught two cases derived from inauguration. The Gemara resolves the difficulty: **That is** the opinion **of his teacher;** however, he himself disagrees. **As when Ravin came** from Eretz Yisrael, he said that **Rabbi Yoḥanan said in the name of Rabbi Yishmael: To do, these are the actions** performed in the burning **of the** red **heifer; to atone, these are the actions** performed on **Yom Kippur.** That which Rabbi Manyumei cited in the name of Rabbi Yoḥanan was the opinion of his teacher, Rabbi Yishmael.


###### Yoma 3b:12
[Yoma 3b:12](https://torahapp.org/share/book/Yoma/r/3b:12)

אֲמַר לֵיהּ רֵישׁ לָקִישׁ לְרַבִּי יוֹחָנָן: מֵהֵיכָא קָא יָלְפַתְּ לַהּ — מִמִּלּוּאִים, אִי מָה מִלּוּאִים כׇּל הַכָּתוּב בָּהֶן מְעַכֵּב בָּהֶן, אַף הָכָא נָמֵי — כׇּל הַכָּתוּב בָּהֶן מְעַכֵּב בָּהֶן.

**William Davidson Edition - English:**
§ With regard to the sequestering of the priest, **Reish Lakish said to Rabbi Yoḥanan: From where did you derive this** principle of sequestering? You derived it **from** the **inauguration. If so, just as** with regard to the **inauguration,** failure to perform **all** the details **that are written in its** regard **invalidates** it, **so too here,** with regard to Yom Kippur, failure to perform **all** the details **that are written in its** regard **invalidates** the Yom Kippur service. All the *halakhot* of sequestering must be precisely observed.


###### Yoma 3b:13
[Yoma 3b:13](https://torahapp.org/share/book/Yoma/r/3b:13)

וְכִי תֵּימָא הָכִי נָמֵי, וְהָתְנַן: ״וּמַתְקִינִין לוֹ כֹּהֵן אַחֵר״, וְלָא קָתָנֵי ״מַפְרִישִׁין״! וְכִי תֵּימָא: מַאי ״מַתְקִינִין״ — ״מַפְרִישִׁין״, לִיתְנֵי אוֹ אִידֵּי וְאִידֵּי ״מַתְקִינִין״, אוֹ אִידֵּי וְאִידֵּי ״מַפְרִישִׁין״.

**William Davidson Edition - English:**
**And if you say: Indeed, that** is so; **didn’t we learn** in the mishna: **And they would designate another priest in his stead, and it is not taught** with regard to the designated priest: Seven days before Yom Kippur **they remove** him from his house, although ultimately he may perform the Yom Kippur service. Apparently, failure to sequester the priest does not invalidate the service. **And if you say** in response: **What** is the meaning of: **They would designate?** It means: **They would remove;** that is implausible. Were that so, **let** the mishna **teach either** with regard to both **this** High Priest **and that** designated replacement: **They would designate; or** with regard to both **this** High Priest **and that** designated replacement: **They would remove.**


###### Yoma 3b:14
[Yoma 3b:14](https://torahapp.org/share/book/Yoma/r/3b:14)

אֲמַר לֵיהּ: אֶלָּא מָר מֵהֵיכָא יָלֵיף לַהּ? אָמַר: מִסִּינַי, דִּכְתִיב: ״וַיִּשְׁכּוֹן כְּבוֹד ה׳ עַל הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי״, מִכְּדֵי כְּתִיב: ״וַיִּקְרָא אֶל מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי״, מַאי ״שֵׁשֶׁת יָמִים״? זֶה בָּנָה אָב: שֶׁכׇּל הַנִּכְנָס בְּמַחֲנֵה שְׁכִינָה, טָעוּן פְּרִישַׁת שִׁשָּׁה.

**William Davidson Edition - English:**
Rabbi Yoḥanan **said to** Reish Lakish: **Rather, from where do** you, **Master, derive** the *halakha* of sequestering before Yom Kippur? Reish Lakish **said to him:** I derive it **from Sinai, as it is written: “And the glory of the Lord abode upon Mount Sinai and the cloud covered him [*vaykhasehu*] six days, and He called to Moses on the seventh day** from the midst of the cloud” (Exodus 24:16). The masculine suffix *hu* in *vaykhasehu* can be interpreted either as him, referring to Moses, or as it, referring to the mountain. **Now, since it states: “And He called to Moses on the seventh day,” what is** derived from the previous explicit mention of **six days? These** six days are mentioned as **a paradigm,** from which a general principle is derived **that anyone who enters the camp of the Divine Presence,** the site of the revelation at Mount Sinai, or the place where the Divine Presence rests, the Holy of Holies, **requires** prior **sequestering for six** days of sanctification.


###### Yoma 3b:15
[Yoma 3b:15](https://torahapp.org/share/book/Yoma/r/3b:15)

וְהָא אֲנַן שִׁבְעָה תְּנַן! מַתְנִיתִין רַבִּי יְהוּדָה בֶּן בְּתֵירָא הִיא, דְּחָיֵישׁ

**William Davidson Edition - English:**
The Gemara asks: **Wasn’t it seven,** not six, days of sequestering that **we learned** in the mishna? Reish Lakish answered: **The mishna** that requires sequestering for seven days **is** the opinion of **Rabbi Yehuda ben Beteira, who is concerned**