## Yoma Daf 44b

###### Yoma 44b:1
[Yoma 44b:1](https://torahapp.org/share/book/Yoma/r/44b:1)

אֶלָּא בִּשְׁעַת הַקְטָרָה.

**William Davidson Edition - English:**
**except during** the **burning** of the incense.


###### Yoma 44b:2
[Yoma 44b:2](https://torahapp.org/share/book/Yoma/r/44b:2)

וְהָא אִיכָּא הָא מַעֲלָה, דְּאִילּוּ מֵהֵיכָל פָּרְשִׁי בֵּין בִּקְדוּשָּׁה דִידֵיהּ, בֵּין בִּקְדוּשָּׁה דְּלִפְנַי וְלִפְנִים, וְאִילּוּ מִבֵּין הָאוּלָם וְלַמִּזְבֵּחַ לָא פָּרְשִׁי אֶלָּא בִּקְדוּשָּׁה דְהֵיכָל! אָמַר רָבָא: שֵׁם פְּרִישָׁה אַחַת הִיא.

**William Davidson Edition - English:**
**But there is** also **this higher standard, that whereas from the Sanctuary they remove** themselves **both during its own sanctification,** i.e., the blood presentations in the Sanctuary, **and during the sanctification of the innermost** chamber, i.e., the Holy of Holies, **but from** the area **between the Entrance Hall and the altar, they remove** themselves **only during the sanctification of the Sanctuary. Rava said:** Indeed, there are numerous distinctions, but the *baraita* teaches only one because all the distinctions fit into **one category of removal.**


###### Yoma 44b:3
[Yoma 44b:3](https://torahapp.org/share/book/Yoma/r/44b:3)

אָמַר מָר: כָּךְ פּוֹרְשִׁין בִּשְׁעַת מַתַּן פַּר כֹּהֵן מָשִׁיחַ, וּפַר הֶעְלֵם דָּבָר שֶׁל צִבּוּר, וּשְׂעִירֵי עֲבוֹדָה זָרָה. מְנָא לַן? אָמַר רַבִּי פְּדָת: אָתְיָא ״כַּפָּרָה״ ״כַּפָּרָה״ מִיּוֹם הַכִּפּוּרִים.

**William Davidson Edition - English:**
The Gemara continues to analyze the *baraita*: **The Master said** in the *baraita*: Just as they remove themselves from the area between the Entrance Hall and the altar during the burning of the incense, **they similarly remove** themselves **during the** blood **presentations of the bull of the anointed priest; of the bull for an unwitting** communal **sin; and of the goats of idol worship. From where do we** derive this? **Rabbi Pedat said:** It is derived by a verbal analogy between the word **atonement** said in connection with those offerings and the word **atonement from** the prohibition on **Yom Kippur.**


###### Yoma 44b:4
[Yoma 44b:4](https://torahapp.org/share/book/Yoma/r/44b:4)

אָמַר רַב אַחָא בַּר אַהֲבָה, שְׁמַע מִינַּהּ: מַעֲלוֹת דְּאוֹרָיְיתָא, וְהָכִי גְּמִירִי לְהוּ.

**William Davidson Edition - English:**
**Rav Aḥa bar Ahava said: Learn from this** that there is a prohibition in the area between the Entrance Hall and the altar. The **higher standards** applied to the various areas in the Temple are defined **by Torah law, and** the Sages **learned them** as a tradition.


###### Yoma 44b:5
[Yoma 44b:5](https://torahapp.org/share/book/Yoma/r/44b:5)

דְּאִי סָלְקָא דַעְתָּךְ דְּרַבָּנַן, מַאי שְׁנָא בֵּין הָאוּלָם וְלַמִּזְבֵּחַ? דִּילְמָא מִיקְּרוּ וְעָיְילִי — מִכּוּלַּהּ עֲזָרָה נָמֵי נִפְרְשׁוּ, דִּילְמָא מִיקְּרוּ וְעָיְילִי!

**William Davidson Edition - English:**
**As if it could enter your mind** that these standards are defined **by rabbinic law, what is different** about the area **between the Entrance Hall and the altar** that the prohibition applies only there? **Perhaps** other priests would accidentally **happen to enter** the Sanctuary while incense is burning there. But if that is the reason, then the rabbinic decree should require that **they remove** themselves **also from the entire Temple courtyard,** since **perhaps they** would accidentally **happen to enter.** The fact that the prohibition does not extend to the Temple courtyard suggests that the standards are defined by Torah law.


###### Yoma 44b:6
[Yoma 44b:6](https://torahapp.org/share/book/Yoma/r/44b:6)

בֵּין הָאוּלָם וְלַמִּזְבֵּחַ, כֵּיוָן דְּלָא מַפְסֵיק מִידֵּי — לָא מִינַּכְרָא מִילְּתָא. עֲזָרָה, כֵּיוָן דְּאִיכָּא מִזְבֵּחַ הַחִיצוֹן דְּמַפְסֵיק — מִינַּכְרָא מִילְּתָא.

**William Davidson Edition - English:**
The Gemara rejects Rav Aḥa bar Ahava’s reasoning: The prohibition could indeed be rabbinic. Nevertheless, it is reasonable to limit it to the area **between the Entrance Hall and the altar,** as follows: **Since there is nothing that separates it** from the Sanctuary, the distinction between the two areas **is not conspicuous,** and therefore people may err and enter. But with regard to the **Temple courtyard, since there is the outer altar that separates** the rest of the Temple courtyard from the Sanctuary, the distinction between the areas **is conspicuous,** and therefore there is no need to extend the prohibition throughout the Temple courtyard.


###### Yoma 44b:7
[Yoma 44b:7](https://torahapp.org/share/book/Yoma/r/44b:7)

אָמַר רָבָא, שְׁמַע מִינַּהּ: קְדוּשַּׁת אוּלָם וְהֵיכָל חֲדָא מִילְּתָא הִיא. דְּאִי סָלְקָא דַּעְתָּךְ שְׁתֵּי קְדוּשּׁוֹת נִינְהוּ, אוּלָם גּוּפֵיהּ גְּזֵירָה, וְנֵיקוּם וְנִגְזוֹר גְּזֵירָה לִגְזֵירָה?!

**William Davidson Edition - English:**
**Rava said: Learn from this** fact that there is a rabbinic prohibition in the area between the Entrance Hall and the altar. **The sanctity of the Entrance Hall** and the sanctity of the **Sanctuary is one matter,** i.e., there they share the same sanctity, and therefore the Torah prohibition applies to the Entrance Hall as well. **For if it could enter your mind** to say that **these** areas **have two** distinct levels **of sanctity,** it would emerge that the prohibition to be in the **Entrance Hall is itself** a rabbinic **decree. But will we arise and issue** one **decree to** prevent violation of another **decree** by prohibiting being present in the area between the Entrance Hall and the altar, lest one enter the Entrance Hall itself?


###### Yoma 44b:8
[Yoma 44b:8](https://torahapp.org/share/book/Yoma/r/44b:8)

לָא, אוּלָם וּבֵין הָאוּלָם וְלַמִּזְבֵּחַ חֲדָא קְדוּשָּׁה הִיא, הֵיכָל וְאוּלָם שְׁתֵּי קְדוּשּׁוֹת.

**William Davidson Edition - English:**
The Gemara rejects Rava’s reasoning: **No,** this would not be a case of issuing one decree to prevent violation of another decree, because **the Entrance Hall and the** area **between the Entrance Hall and the altar** share **one sanctity.** Consequently, any prohibition applied to one will certainly also apply to the other. However, **the Sanctuary and the Entrance Hall have two** distinct **sanctities.**


###### Yoma 44b:9
[Yoma 44b:9](https://torahapp.org/share/book/Yoma/r/44b:9)

בְּכׇל יוֹם הָיָה חוֹתֶה בְּשֶׁל כֶּסֶף וְכוּ׳. מַאי טַעְמָא? הַתּוֹרָה חָסָה עַל מָמוֹנָן שֶׁל יִשְׂרָאֵל.

**William Davidson Edition - English:**
§ The mishna states: **On every** other **day,** a priest **would scoop up** the coals with a coal pan made **of silver and pour** the coals from there **into** a coal pan **of gold.** The Gemara asks: **What is the reason** the gold pan was not used to scoop the coals? The Gemara answers: Because **the Torah spared the money of the Jewish people.** Since the pan is worn away with use, it is preferable to use a less expensive silver pan.


###### Yoma 44b:10
[Yoma 44b:10](https://torahapp.org/share/book/Yoma/r/44b:10)

וְהַיּוֹם חוֹתֶה בְּשֶׁל זָהָב וּבָהּ הָיָה מַכְנִיס. מַאי טַעְמָא? מִשּׁוּם חוּלְשָׁא דְּכֹהֵן גָּדוֹל.

**William Davidson Edition - English:**
§ The mishna continues: **But** on **this day,** on Yom Kippur, the High Priest **scoops up with** a coal pan **of gold, and with** that coal pan, **he would bring** the coals **into** the Holy of Holies. The Gemara asks: **What is the reason** that on Yom Kippur only one pan is used? **Due to the weakness** of the **High Priest.** He has to perform the entire service by himself while fasting; using only one pan minimizes his exertion.


###### Yoma 44b:11
[Yoma 44b:11](https://torahapp.org/share/book/Yoma/r/44b:11)

בְּכׇל יוֹם בְּשֶׁל אַרְבַּעַת קַבִּין וְכוּ׳. תָּנָא: נִתְפַּזְּרוּ לוֹ קַב גֶּחָלִים, מְכַבְּדָן לָאַמָּה.

**William Davidson Edition - English:**
§ The mishna states: **On every** other **day,** a priest scoops up the coals with a coal pan **of four *kav*** and pours the coals into a coal pan of three *kav*. Rabbi Yosei says: On every other day, a priest scoops with a coal pan of a *se’a*, which is six *kav*, and then pours the coals into a coal pan of three *kav*. **It was taught** in a mishna (*Tamid* 33a): As he poured from a pan of four *kav* to a pan of three *kav*, **a *kav* of coals became scattered, and he swept them into the canal** that passed through the Temple and ran to the Kidron brook.


###### Yoma 44b:12
[Yoma 44b:12](https://torahapp.org/share/book/Yoma/r/44b:12)

תָּנֵי חֲדָא: קַב, וְתַנְיָא אִידַּךְ: קַבַּיִים. בִּשְׁלָמָא הָךְ דְּתָנֵי קַב — רַבָּנַן. אֶלָּא הָךְ דְּתָנֵי קַבַּיִים, מַנִּי? לָא רַבָּנַן וְלָא רַבִּי יוֹסֵי!

**William Davidson Edition - English:**
It **was taught** in **one** *baraita*: **A *kav*** of coals was scattered. **And it was taught in another** *baraita*: **Two *kav*** were scattered. The Gemara comments: **Granted, this** *baraita*, which **teaches that** a single ***kav*** was scattered, is understandable. It is in accordance with the opinion of **the Rabbis,** the first *tanna* of the mishna, who maintain that coals are poured from a coal pan of four *kav* to one of three. **But that** *baraita*, which **teaches** that **two *kav*** of coals were scattered, in accordance **with whose** opinion is it? **It is not** in accordance with the opinion of **the Rabbis and not** in accordance with the opinion of **Rabbi Yosei.** According to Rabbi Yosei, three *kav* of coals would have been scattered.


###### Yoma 44b:13
[Yoma 44b:13](https://torahapp.org/share/book/Yoma/r/44b:13)

אָמַר רַב חִסְדָּא: רַבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה הִיא, דְּתַנְיָא: רַבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר: בְּשֶׁל קַבַּיִים הָיָה מַכְנִיס.

**William Davidson Edition - English:**
**Rav Ḥisda said: It is** in accordance with the opinion of **Rabbi Yishmael, son of Rabbi Yoḥanan ben Beroka, as it was taught** in a *baraita*: **Rabbi Yishmael, son of Rabbi Yoḥanan ben Beroka, says: With** a coal pan **of two *kav* he would bring** the coals **into** the Holy of Holies. If one accepts the opinion of the Rabbis that the coals were scooped with a coal pan of four *kav*, two *kav* were scattered.


###### Yoma 44b:14
[Yoma 44b:14](https://torahapp.org/share/book/Yoma/r/44b:14)

רַב אָשֵׁי אָמַר: אֲפִילּוּ תֵּימָא רַבִּי יוֹסֵי, וְהָכִי קָאָמַר: בְּכׇל יוֹם הָיָה חוֹתֶה בְּשֶׁל סְאָה מִדְבָּרִית, וּמְעָרֶה לְתוֹךְ שְׁלֹשֶׁת קַבִּין יְרוּשַׁלְמִיּוֹת.

**William Davidson Edition - English:**
**Rav Ashi said: You can even say** that this *baraita* is in accordance with the opinion of **Rabbi Yosei, and this is what he is saying: On every** other **day,** a priest **scooped with** a coal pan **of a desert *se’a*, which** is five Jerusalem *kav*, **and** then **he poured** the coals **into a coal pan of three Jerusalem *kav*.** Therefore, two *kav* would be scattered.


###### Yoma 44b:15
[Yoma 44b:15](https://torahapp.org/share/book/Yoma/r/44b:15)

בְּכׇל יוֹם הָיְתָה כְּבֵידָה, וְהַיּוֹם קַלָּה. תָּנָא, בְּכׇל יוֹם הָיְתָה גִּלְדָּהּ עָבֶה, וְהַיּוֹם רַךְ. בְּכׇל יוֹם הָיְתָה קְצָרָה, וְהַיּוֹם אֲרוּכָּה. מַאי טַעְמָא — כְּדֵי שֶׁתְּהֵא זְרוֹעוֹ שֶׁל כֹּהֵן גָּדוֹל מְסַיַּיעְתּוֹ.

**William Davidson Edition - English:**
§ The mishna states: **On every** other **day,** the coal pan **was heavy, but** on **this day** it was **light. It was taught** in a *baraita*: **On every** other **day its side was thick but** on **this day** it was **soft** and thin. **On every** other **day** its handle **was short but** on **this day it was long. What is the reason? So that the arm of the High Priest could assist him** in carrying the coal pan, i.e., he could support the coal pan by resting it against his arm rather than bear the entire weight in his hand.


###### Yoma 44b:16
[Yoma 44b:16](https://torahapp.org/share/book/Yoma/r/44b:16)

תָּנָא, בְּכׇל יוֹם לֹא הָיָה לָהּ נִיאַשְׁתִּיק, וְהַיּוֹם הָיָה לָהּ נִיאַשְׁתִּיק. דִּבְרֵי בֶּן הַסְּגָן.

**William Davidson Edition - English:**
It was **taught** in a *baraita*: **On every** other **day it did not have a ring, but** on **this day it has a ring** on the end of the handle, which clatters against it and makes a noise in fulfillment of the verse “And the sound thereof shall be heard when he goes in to the Sanctuary” (Exodus 28:35); this is **the statement of the son of the Deputy.**


###### Yoma 44b:17
[Yoma 44b:17](https://torahapp.org/share/book/Yoma/r/44b:17)

בְּכׇל יוֹם הָיָה זְהָבָהּ יָרוֹק. אָמַר רַב חִסְדָּא: שִׁבְעָה זְהָבִים הֵן: זָהָב, וְזָהָב טוֹב, וּזְהַב אוֹפִיר, וְזָהָב מוּפָז, וְזָהָב שָׁחוּט, וְזָהָב סָגוּר, וּזְהַב פַּרְוַיִם. זָהָב וְזָהָב טוֹב, דִּכְתִיב: ״וּזְהַב הָאָרֶץ הַהִוא טוֹב״. זְהַב אוֹפִיר — דְּאָתֵי מֵאוֹפִיר. זָהָב מוּפָז —

**William Davidson Edition - English:**
§ The mishna states: **On every** other **day, it was** of **greenish gold** but on this day it was of a red gold. **Rav Ḥisda said: There are seven** types **of gold** mentioned in the Bible: **Gold, and good gold, and gold of Ophir** (I Kings 10:11), **and glistering gold** (I Kings 10:18), **and *shaḥut* gold** (I Kings 10:17), **and closed gold** (I Kings 10:21), **and *parvayim* gold** (II Chronicles 3:6). The Gemara explains the reason for these names: There is a distinction between **gold and good gold, as it is written** in the verse: **“And the gold of that land is good”** (Genesis 2:12), which indicates the existence of gold of a higher quality. **Gold of Ophir** is gold **that comes from Ophir. Glistering [*mufaz*] gold** is so named