## Yoma Daf 4a

###### Yoma 4a:1
[Yoma 4a:1](https://torahapp.org/share/book/Yoma/r/4a:1)

לְטוּמְאַת בֵּיתוֹ.

**William Davidson Edition - English:**
**about the ritual impurity of** the priest’s **home,** i.e., his wife. This is done lest he become impure through relations with a menstruating woman, which is ritual impurity lasting seven days. Therefore, he is removed from his home for seven days.


###### Yoma 4a:2
[Yoma 4a:2](https://torahapp.org/share/book/Yoma/r/4a:2)

אֲמַר לֵיהּ רַבִּי יוֹחָנָן לְרֵישׁ לָקִישׁ: בִּשְׁלָמָא לְדִידִי דְּיָלֵיפְנָא מִמִּלּוּאִים, הַיְינוּ דְּתַנְיָא: זֶה וְזֶה מַזִּין עָלָיו כׇּל שִׁבְעָה מִכׇּל חַטָּאוֹת שֶׁהָיוּ שָׁם, דַּהֲוַאי נָמֵי הַזָּאָה בְּמִלּוּאִים. אֶלָּא לְדִידָךְ דְּיָלְפַתְּ מִסִּינַי, הַזָּאָה בְּסִינַי מִי הֲוַאי?

**William Davidson Edition - English:**
**Rabbi Yoḥanan said to Reish Lakish: Granted,** according **to my** opinion, **that I derive** the *halakha* of sequestering **from** the **inauguration,** that explains **that which is taught** in the *baraita*: With regard to both **this** priest engaged in the burning of the red heifer **and that** High Priest prior to Yom Kippur, **one sprinkles upon him** for **all seven** days the purification water mixed with ashes from samples **from all** the previous red heifer **sin-offerings that were** safeguarded **there** in the Temple. The reason for this practice is **that there was also sprinkling during** the **inauguration. However, according to your** opinion, **that you derive it from Sinai, was there** in fact **sprinkling at Sinai?** According to your opinion, why are the priests sprinkled?


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

אֲמַר לֵיהּ: וּלְטַעְמָיךְ מִי נִיחָא? בְּמִלּוּאִים דָּם, הָכָא מַיִם! הָא לָא קַשְׁיָא, דְּתָנֵי רַבִּי חִיָּיא: נִכְנְסוּ מַיִם תַּחַת דָּם. אֶלָּא לְדִידָךְ, הַזָּאָה בְּסִינַי מִי הֲוַאי? אֲמַר לֵיהּ: מַעֲלָה בְּעָלְמָא.

**William Davidson Edition - English:**
Reish Lakish **said to him: And according to your reasoning, does it** work out **well?** At the **inauguration,** the sprinkling was with **blood; here,** the sprinkling was with **water.** Rabbi Yoḥanan answered: **That is not difficult, as Rabbi Ḥiyya taught: Water replaced blood,** but both have the status of sprinkling. **However, according to your** reasoning, **at Sinai, was there sprinkling** at all? Reish Lakish **said to him:** The Sages **merely** established **a higher standard,** and this sprinkling is not a requirement.


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

תַּנְיָא כְּווֹתֵיהּ דְּרַבִּי יוֹחָנָן, תַּנְיָא כְּווֹתֵיהּ דְּרֵישׁ לָקִישׁ. תַּנְיָא כְּווֹתֵיהּ דְּרַבִּי יוֹחָנָן: ״בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ״, בְּמַה שֶּׁאָמוּר בָּעִנְיָן, מַאי הִיא — בְּעִנְיָן דְּמִלּוּאִים. וּמָה אָמוּר בְּעִנְיָן דְּמִלּוּאִים — אַהֲרֹן פֵּירַשׁ שִׁבְעָה וְשִׁמֵּשׁ יוֹם אֶחָד, וּמֹשֶׁה מָסַר לוֹ כׇּל שִׁבְעָה כְּדֵי לְחַנְּכוֹ בָּעֲבוֹדָה.

**William Davidson Edition - English:**
§ The Gemara comments: A *baraita* **was taught in accordance with** the opinion of **Rabbi Yoḥanan** that the sequestering is derived from the inauguration; **and** a *baraita* **was taught in accordance with** the opinion of **Reish Lakish** that it is derived from Sinai. The Gemara elaborates: A *baraita* **was taught in accordance with** the opinion of **Rabbi Yoḥanan:** It was stated with regard to the inauguration: **“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). To what is the term: With this, referring? It is referring to **that which is stated in the matter. What is** the matter? It is **the matter of the inauguration.** In the manner that the priest was prepared for the inauguration, so too is he prepared for Yom Kippur. **And what is stated in the matter of** the **inauguration?** It is that **Aaron** the priest **withdrew** for **seven** days **and served one day, and Moses transmitted** the Torah guidelines **to him all seven** days **in order to train him in the** Sanctuary **service.**


###### Yoma 4a:5
[Yoma 4a:5](https://torahapp.org/share/book/Yoma/r/4a:5)

וְאַף לְדוֹרוֹת כֹּהֵן גָּדוֹל פּוֹרֵשׁ שִׁבְעָה וּמְשַׁמֵּשׁ יוֹם אֶחָד, וּשְׁנֵי תַּלְמִידֵי חֲכָמִים מִתַּלְמִידָיו שֶׁל מֹשֶׁה — לְאַפּוֹקֵי צַדּוּקִין, מוֹסְרִין לוֹ כׇּל שִׁבְעָה כְּדֵי לְחַנְּכוֹ בָּעֲבוֹדָה.

**William Davidson Edition - English:**
**And** throughout the **generations as well,** the **High Priest withdraws seven** days prior to Yom Kippur **and serves one day. And two Torah scholars from** among **the students of Moses, to the exclusion of Sadducees,** who are not students of Moses, **transmit** the Torah guidelines **to him all seven** days **in order to train him in the** Sanctuary **service.**


###### Yoma 4a:6
[Yoma 4a:6](https://torahapp.org/share/book/Yoma/r/4a:6)

מִכָּאן אָמְרוּ: שִׁבְעַת יָמִים קוֹדֶם יוֹם הַכִּפּוּרִים מַפְרִישִׁין כֹּהֵן גָּדוֹל מִבֵּיתוֹ לְלִשְׁכַּת פַּרְהֶדְרִין. וּכְשֵׁם שֶׁמַּפְרִישִׁין כֹּהֵן גָּדוֹל, כָּךְ מַפְרִישִׁין כֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה לַלִּשְׁכָּה שֶׁעַל פְּנֵי הַבִּירָה צָפוֹנָה מִזְרָחָה. וְאֶחָד זֶה וְאֶחָד זֶה מַזִּין עָלָיו כׇּל שִׁבְעָה מִכׇּל חַטָּאוֹת שֶׁהָיוּ שָׁם.

**William Davidson Edition - English:**
**From there** the Sages **said** in the mishna: **Seven days prior to Yom Kippur** the Sages would **remove the High Priest,** who performs the entire Yom Kippur service, **from his house to the Chamber of *Parhedrin*; and just as** the Sages would **remove the High Priest, so do they remove the priest who burns the heifer,** from his house **to the chamber that was before the *bira*** at the **northeast** corner of the courtyard on the Temple Mount. **And** with regard to **both this** priest whom the Sages sequester prior to Yom Kippur **and that** priest whom the Sages sequester prior to engaging in the burning of the heifer, **one sprinkles upon him,** for **all seven** days of sequestering, the purification water with ashes **from all the** previous red heifer **sin-offerings that were** safeguarded **there** in the Temple.


###### Yoma 4a:7
[Yoma 4a:7](https://torahapp.org/share/book/Yoma/r/4a:7)

וְאִם תֹּאמַר: בְּמִלּוּאִים דָּם, הָכָא מַיִם, אָמַרְתָּ: נִכְנְסוּ מַיִם תַּחַת דָּם. וְאוֹמֵר ״כַּאֲשֶׁר עָשָׂה בַּיּוֹם הַזֶּה צִוָּה ה׳ לַעֲשׂוֹת לְכַפֵּר עֲלֵיכֶם״. ״לַעֲשׂוֹת״ — אֵלּוּ מַעֲשֵׂה פָרָה, ״לְכַפֵּר״ — אֵלּוּ מַעֲשֵׂה יוֹם הַכִּפּוּרִים.

**William Davidson Edition - English:**
**And if you say** that at the **inauguration** the sprinkling was with **blood,** and **here** the sprinkling was with **water, you said: Water replaced blood. And it says** in the verse: **“As has been done this day, so the Lord has commanded to do, to make atonement for you”** (Leviticus 8:34). **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.** This *baraita*, then, is proof for the opinion of Rabbi Yoḥanan.


###### Yoma 4a:8
[Yoma 4a:8](https://torahapp.org/share/book/Yoma/r/4a:8)

וְהַאי ״בְּזֹאת״ מִיבְּעֵי לֵיהּ לְגוּפֵיהּ, בְּפַר בֶּן בָּקָר לְחַטָּאת וְאַיִל לְעוֹלָה! אָמְרִי: אִי לְקׇרְבָּן לְחוֹדֵיהּ, לֵימָא קְרָא ״בְּזֶה״ אוֹ ״בְּאֵלֶּה״, מַאי ״בָּזֹאת״ — שָׁמְעַתְּ מִינַּהּ תַּרְתֵּי.

**William Davidson Edition - English:**
The Gemara analyzes the *baraita*. **But** the term: **With this [*bezot*], is required for** the meaning of the verse **itself;** the priest is required to bring **a young bull for a sin-offering and a ram for a burnt-offering.** The Sages **say** in response: **If** the term comes to teach **only** with regard **to the offerings, let the verse say: With this [*bezeh*],** in the masculine, referring to the bull, **or: With these [*be’elleh*],** referring to the bull and the ram. **What,** then, may be derived from the use of the feminine term ***bezot*,** which refers to neither the bull nor the ram? **Learn from it two** conclusions; one with regard to the offerings and one with regard to sequestering.


###### Yoma 4a:9
[Yoma 4a:9](https://torahapp.org/share/book/Yoma/r/4a:9)

מַאי ״וְאוֹמֵר״? וְכִי תֵּימָא: יוֹם הַכִּפּוּרִים קַמָּא הוּא דְּבָעֵי פְּרִישָׁה, כִּדְאַשְׁכְּחַן בְּמִלּוּאִים אֲבָל בְּיוֹם הַכִּפּוּרִים דְּעָלְמָא לָא. אִי נָמֵי: כֹּהֵן גָּדוֹל קַמָּא הוּא דְּבָעֵי פְּרִישָׁה, אֲבָל כֹּהֵן גָּדוֹל בְּעָלְמָא לָא, תָּא שְׁמַע: ״כַּאֲשֶׁר עָשָׂה וְכוּ׳״.

**William Davidson Edition - English:**
The Gemara continues its analysis of the *baraita*. **What** is the meaning of the term: **And it says?** Why does the *baraita* cite an additional proof from another verse? Why wasn’t the first proof sufficient? **And if you say** that **it is** on **the first Yom Kippur** when Aaron performed the service **that** the High Priest **requires sequestering, as we find in** the **inauguration** when the priests were sequestered before being consecrated as priests, **but on Yom Kippur in general, no,** subsequent High Priests do not require sequestering; or **alternatively,** if you say: **It is the first High Priest who requires sequestering,** as did all the priests during the inauguration, **but** subsequent **High Priests in general, no,** they do not require sequestering before Yom Kippur; then **come** and **hear** that which it says in the verse: **“As has been done** this day, so the Lord has commanded to do,” meaning that this is a mitzva for all generations.


###### Yoma 4a:10
[Yoma 4a:10](https://torahapp.org/share/book/Yoma/r/4a:10)

תַּנְיָא כְּווֹתֵיהּ דְּרֵישׁ לָקִישׁ: מֹשֶׁה עָלָה בֶּעָנָן, וְנִתְכַּסָּה בֶּעָנָן, וְנִתְקַדֵּשׁ בֶּעָנָן, כְּדֵי לְקַבֵּל תּוֹרָה לְיִשְׂרָאֵל בִּקְדוּשָּׁה, שֶׁנֶּאֱמַר: ״וַיִּשְׁכּוֹן כְּבוֹד ה׳ עַל הַר סִינַי״ — זֶה הָיָה מַעֲשֶׂה אַחַר עֲשֶׂרֶת הַדִּבְּרוֹת, שֶׁהָיוּ תְּחִלָּה לְאַרְבָּעִים יוֹם, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי.

**William Davidson Edition - English:**
§ And a *baraita* **was taught in accordance with** the opinion of **Reish Lakish** that sequestering is derived from Sinai: **Moses ascended in the cloud, and was covered in the cloud, and was sanctified in the cloud, in order to receive the Torah for the Jewish people in sanctity, as it is stated: “And the glory of the Lord abode upon Mount Sinai** and the cloud covered him six days, and He called to Moses on the seventh day from the midst of the cloud” (Exodus 24:16). **This was an incident** that occurred **after the** revelation of **the Ten Commandments** to the Jewish people, and these six days **were the beginning** of the **forty days** that Moses was on the mountain (see Exodus 24:18); this is **the statement of Rabbi Yosei HaGelili.** The opinion of Rabbi Yosei HaGelili corresponds to that of Reish Lakish; Moses withdrew for six days before receiving permission to stand in the presence of God.


###### Yoma 4a:11
[Yoma 4a:11](https://torahapp.org/share/book/Yoma/r/4a:11)

רַבִּי עֲקִיבָא אוֹמֵר: ״וַיִּשְׁכּוֹן כְּבוֹד ה׳״ — מֵרֹאשׁ חוֹדֶשׁ.

**William Davidson Edition - English:**
**Rabbi Akiva says:** This incident occurred before the revelation of the Ten Commandments to the Jewish people, and when the Torah says: **“And the glory of the Lord abode** upon Mount Sinai,” it is referring to the revelation of the Divine Presence that began on the **New Moon** of Sivan, which was six days before the revelation of the Ten Commandments.