## Yoma Daf 5b

###### Yoma 5b:1
[Yoma 5b:1](https://torahapp.org/share/book/Yoma/r/5b:1)

מִילְּתָא דִּכְתִיבָא בְּהַאי עִנְיָנָא. מִילְּתָא דְּלָא כְּתִיבָא בְּהַאי עִנְיָנָא מְנָא לַן?

**William Davidson Edition - English:**
**matters that are written in** the context of **this topic** of inauguration in the book of Exodus invalidate the inauguration. However, with regard to **matters that are not written in that context,** but are written in the portion of the inauguration in Leviticus, **from where do we derive** that they invalidate the inauguration?


###### Yoma 5b:2
[Yoma 5b:2](https://torahapp.org/share/book/Yoma/r/5b:2)

אָמַר רַב נַחְמָן בַּר יִצְחָק: יָלֵיף ״פֶּתַח״ ״פֶּתַח״. רַב מְשַׁרְשְׁיָא אָמַר: ״וּשְׁמַרְתֶּם אֶת מִשְׁמֶרֶת ה׳״ — עִכּוּבָא. רַב אָשֵׁי אָמַר: ״כִּי כֵן צֻוֵּיתִי״ — עִכּוּבָא.

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak said:** One **derives a** verbal analogy between the word opening that appears in the two portions of the inauguration. It is written in the command concerning the inauguration: “The **opening** of the Tent of Meeting” (Exodus 29:32), and in its fulfillment it is written: “The **opening** of the Tent of Meeting” (Leviticus 8:31). Failure to perform the matters written in both portions invalidates the inauguration.
**Rav Mesharshiyya said:** The verbal analogy is unnecessary, as the conclusion can be derived directly from the verse written with regard to the implementation of the inauguration: **“And keep the charge of the Lord,** that you not die, for so I am commanded” (Leviticus 8:35). The emphasis on this being the charge of the Lord comes to teach that failure to perform all the details mentioned in the implementation of the command **invalidates** the inauguration. 
**Rav Ashi says:** The phrase: **For so I am commanded,** is the source from which it is derived that all the details written in both portions **invalidate** the inauguration.


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

תָּנוּ רַבָּנַן: ״כִּי כֵן צֻוֵּיתִי״, ״כַּאֲשֶׁר צִוֵּיתִי״, ״כַּאֲשֶׁר צִוָּה ה׳״. ״כִּי כֵן צֻוֵּיתִי״ — בַּאֲנִינוּת יֹאכְלוּהָ. ״כַּאֲשֶׁר צִוֵּיתִי״ — בִּשְׁעַת מַעֲשֶׂה אָמַר לָהֶם. ״כַּאֲשֶׁר צִוָּה ה׳״ — וְלֹא מֵאֵלַי אֲנִי אוֹמֵר.

**William Davidson Edition - English:**
Apropos that phrase, the Gemara cites a related halakhic midrash. **The Sages taught:** In the context of the implementation of the inauguration, three variations of the phrase appear: **“For so I am commanded”** (Leviticus 8:35); **“as I commanded”** (Leviticus 10:18); and **“as God has commanded”** (Leviticus 10:15). What does this repetition teach? From the phrase: **“For so I am commanded,”** it is derived that even in a state of **acute mourning,** on the first day after the death of a relative, one must **eat** the offering. God stated the verse: **“As I commanded,” at the time of the incident** just after the deaths of Nadav and Avihu, when Aaron and his sons were in a state of acute mourning. And when Moses states: **“As God commanded,”** he is saying: The command is from God **and** it is **not from my** own initiative that **I am saying** it.


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

אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא: מִכְנָסַיִם אֵין כְּתוּבִין בַּפָּרָשָׁה, כְּשֶׁהוּא אוֹמֵר ״וְזֶה הַדָּבָר אֲשֶׁר תַּעֲשֶׂה לָהֶם לְקַדֵּשׁ אֹתָם לְכַהֵן״ — לְהָבִיא הַמִּכְנָסַיִם וַעֲשִׂירִית הָאֵיפָה.

**William Davidson Edition - English:**
Apropos the matters mentioned that are not explicit in the portion, the Gemara cites that which **Rabbi Yosei bar Ḥanina said: Trousers** are one of the priestly vestments worn during the inauguration, but they **are not written in the** Torah **portion. When** the verse **says: “And this is the matter that you shall do for them to sanctify them for** My **service”** (Exodus 29:1), the superfluous word: And, which appears at the beginning of the verse, comes to add to that which was written previously and **to include trousers and the tenth of an ephah** offered by a priest on the day that he begins his service.


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

בִּשְׁלָמָא מִכְנָסַיִם כְּתִיבִי בְּעִנְיָנָא דִבְגָדִים, אֶלָּא עֲשִׂירִית הָאֵיפָה מְנָא לַן? אָתְיָא ״זֶה״ ״זֶה״ מִ״וְּזֶה קׇרְבַּן אַהֲרֹן וּבָנָיו אֲשֶׁר יַקְרִיבוּ לַה׳ עֲשִׂירִית הָאֵיפָה״.

**William Davidson Edition - English:**
The Gemara asks: **Granted, trousers** can be derived, as the verse **is written** in the context **of the matter of** priestly **garments** detailed adjacent to the portion of the inauguration. **However,** with regard to **the tenth of an ephah, from where do we** derive that there is an obligation to offer it during the inauguration? The Gemara answers: It is **derived** by means of a verbal analogy between the word **this** that appears in one verse and the word **this** that appears in another. It is written: **“This is the offering of Aaron and of his sons, which they shall offer to the Lord** in the day when he is anointed, **a tenth of an ephah”** (Leviticus 6:13). And in the verse cited above in the context of the inauguration it says: “And this is the matter that you shall do for them,” which teaches that there is an obligation to offer a tenth of an ephah during the inauguration.


###### Yoma 5b:6
[Yoma 5b:6](https://torahapp.org/share/book/Yoma/r/5b:6)

אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: מִנַּיִין שֶׁאַף מִקְרָא פָּרָשָׁה מְעַכֵּב, תַּלְמוּד לוֹמַר: ״וַיֹּאמֶר מֹשֶׁה אֶל הָעֵדָה זֶה הַדָּבָר אֲשֶׁר צִוָּה ה׳״ — אֲפִילּוּ דִּיבּוּר מְעַכֵּב.

**William Davidson Edition - English:**
**Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: From where** is it derived **that even** failure to **read the** Torah **portion** of the inauguration **invalidates** the inauguration? **The verse states: “And Moses said to the assembly: This is the matter [*davar*] that God has commanded** to be done” (Leviticus 8:5), teaching that **even** failure to perform the **recitation [*dibbur*]** of the Torah portion to the people **invalidates** the inauguration.


###### Yoma 5b:7
[Yoma 5b:7](https://torahapp.org/share/book/Yoma/r/5b:7)

כֵּיצַד הִלְבִּישָׁן? כֵּיצַד הִלְבִּישָׁן?! מַאי דַהֲוָה הֲוָה! אֶלָּא: כֵּיצַד מַלְבִּישָׁן לֶעָתִיד לָבוֹא? לֶעָתִיד לָבוֹא נָמֵי, לִכְשֶׁיָּבוֹאוּ אַהֲרֹן וּבָנָיו וּמֹשֶׁה עִמָּהֶם!

**William Davidson Edition - English:**
§ Apropos the inauguration of the priests, the Gemara asks: **How,** i.e., in what order, did Moses **dress** Aaron and his sons in the priestly vestments? The Gemara wonders: **In what order did he dress them?** That is an irrelevant question, as **what was, was.** The order in which Moses dressed the priests has no practical ramifications. **Rather,** the question must be: **How** will Moses **dress** the priests **in the future,** following the resurrection of the dead, when the Temple service will be restored? The Gemara rejects this question as well: **In the future, too, when Aaron and his sons will come and Moses** will be **with them,** he will know the proper sequence, and there is no point to raising the question.


###### Yoma 5b:8
[Yoma 5b:8](https://torahapp.org/share/book/Yoma/r/5b:8)

אֶלָּא: כֵּיצַד הִלְבִּישָׁן לְמִיסְבַּר קְרָאֵי. פְּלִיגִי בָּהּ בְּנֵי רַבִּי חִיָּיא וְרַבִּי יוֹחָנָן. חַד אָמַר: אַהֲרֹן וְאַחַר כָּךְ בָּנָיו, וְחַד אָמַר: אַהֲרֹן וּבָנָיו בְּבַת אַחַת.

**William Davidson Edition - English:**
**Rather,** the question is: **How** did Moses **dress them?** The Gemara seeks **to explain the verses** on this topic, as they appear somewhat contradictory. The Gemara responds: **The sons of Rabbi Ḥiyya and Rabbi Yoḥanan disagree with regard to** this matter. **One said:** Moses dressed **Aaron** first **and afterward** Moses dressed **his sons; and one said:** Moses dressed **Aaron and his sons simultaneously,** i.e., consecutively from one to the next, without interruption, to avoid changing the order prescribed in the verses.


###### Yoma 5b:9
[Yoma 5b:9](https://torahapp.org/share/book/Yoma/r/5b:9)

אָמַר אַבָּיֵי: בְּכֻתּוֹנֶת וּמִצְנֶפֶת כּוּלֵּי עָלְמָא לָא פְּלִיגִי דְּאַהֲרֹן וְאַחַר כָּךְ בָּנָיו. דְּבֵין בְּצַוּוֹאָה וּבֵין בַּעֲשִׂיָּה אַהֲרֹן קָדֵים. כִּי פְּלִיגִי בְּאַבְנֵט. מַאן דְּאָמַר אַהֲרֹן וְאַחַר כָּךְ בָּנָיו, דִּכְתִיב: ״וַיַּחְגּוֹר אוֹתוֹ בָּאַבְנֵט״, וַהֲדַר כְּתִיב: ״וַיַּחְגּוֹר אוֹתָם אַבְנֵט״. וּמַאן דְּאָמַר אַהֲרֹן וּבָנָיו בְּבַת אַחַת, דִּכְתִיב: ״וְחָגַרְתָּ אוֹתָם״. וּלְמַאן דְּאָמַר אַהֲרֹן וּבָנָיו בְּבַת אַחַת, הָכְתִיב: ״וַיַּחְגּוֹר אוֹתוֹ בְּאַבְנֵט״ וַהֲדַר כְּתִיב: ״וַיַּחְגּוֹר אוֹתָם אַבְנֵט״!

**William Davidson Edition - English:**
**Abaye said:** With regard to the **tunic and mitre everyone agrees that** Moses dressed **Aaron and afterward his sons, as both in** the portion of **the command** concerning the inauguration **and in** the portion of **the implementation,** mention of **Aaron precedes** mention of his sons. **When they disagree,** it is **with regard to the belt.** The Gemara elaborates. The **one who said:** Moses dressed **Aaron and afterward his sons** derives it from that **which is written: “And he girded him with the belt”** (Leviticus 8:7), **and then it is written: “And he girded them with belts”** (Leviticus 8:13). Moses first dressed Aaron in all of the garments, including the belt, and then Moses dressed Aaron’s sons. **And** the **one who said:** Moses dressed **Aaron and his sons, simultaneously** derives it from that **which is** subsequently **written: “And gird them** with belts, Aaron and his sons” (Exodus 29:9), indicating that Moses girded them all with belts simultaneously. The Gemara asks: **And** according **to the one who says:** Moses dressed **Aaron and his sons simultaneously, isn’t it written: He girded him with the belt, and then it is written: He girded them with belts,** clearly indicating that he dressed Aaron and then his sons?