## Yoma Daf 68b

###### Yoma 68b:1
[Yoma 68b:1](https://torahapp.org/share/book/Yoma/r/68b:1)

לִצְפוֹנָהּ שֶׁל יְרוּשָׁלַיִם, וְחוּץ לְשָׁלֹשׁ מַחֲנוֹת. רַבִּי יוֹסֵי אוֹמֵר: אַבֵּית הַדֶּשֶׁן נִשְׂרָפִין.

**William Davidson Edition - English:**
**North of Jerusalem, and outside of three camps. Rabbi Yosei says: They are burned in the place of the ashes.**


###### Yoma 68b:2
[Yoma 68b:2](https://torahapp.org/share/book/Yoma/r/68b:2)

אָמַר רָבָא: מַאן תְּנָא דִּפְלִיג עֲלֵיהּ דְּרַבִּי יוֹסֵי — רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב הוּא. דְּתַנְיָא: ״אֶל שֶׁפֶךְ הַדֶּשֶׁן יִשָּׂרֵף״, שֶׁיְּהֵא לְשֵׁם דֶּשֶׁן, רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: שֶׁיְּהֵא מְקוֹמוֹ מְשׁוּפָּךְ.

**William Davidson Edition - English:**
**Rava said: Who is** the ***tanna* who disagrees with Rabbi Yosei** on this issue? **It is Rabbi Eliezer ben Ya’akov, as it was taught** in a *baraita* with regard to the verse: **“Where the ashes are poured out [*shefekh hadeshen*] shall it be burned”** (Leviticus 4:12), which means **that there shall** already **be ash there** in that place, so that it is known as the ash heap even before this animal is burned there. **Rabbi Eliezer ben Ya’akov says:** This verse indicates **that its place should be slanted [*meshupakh*]** so that ash that is deposited there will roll downhill. Rava understood that whereas Rabbi Yosei requires that there already be ash present when the bull is burned, Rabbi Eliezer ben Ya’akov does not.


###### Yoma 68b:3
[Yoma 68b:3](https://torahapp.org/share/book/Yoma/r/68b:3)

אֲמַר לֵיהּ אַבָּיֵי: וְדִילְמָא בִּמְקוֹמוֹ מְשׁוּפָּךְ הוּא דִּפְלִיגִי.

**William Davidson Edition - English:**
**Abaye said to him:** There is no proof from here, as **perhaps they disagree** only **about whether the place must be slanted.** Rabbi Eliezer ben Ya’akov may agree there should be ash there to begin with, but he adds that the place must also be slanted. Therefore, there is no proof to support Rava’s statement.


###### Yoma 68b:4
[Yoma 68b:4](https://torahapp.org/share/book/Yoma/r/68b:4)

תָּנוּ רַבָּנַן: ״וְהַשּׂוֹרֵף״ — הַשּׂוֹרֵף מְטַמֵּא בְּגָדִים וְלֹא הַמַּצִּית אֶת הָאוּר וְלֹא הַמְסַדֵּר אֶת הַמַּעֲרָכָה. וְאֵי זֶהוּ הַשּׂוֹרֵף? זֶה הַמְסַיֵּיעַ בִּשְׁעַת שְׂרֵיפָה.

**William Davidson Edition - English:**
**The Sages taught:** It states: **“And he who burns** them shall wash his garments” (Leviticus 16:28), to indicate that only the **garments** of the one **who burns** the bull and goat of Yom Kippur **are rendered impure, but not** the garments of the one **who kindles the fire, and not** the garments of the one **who arranges the pile** of wood. **And who is the one who burns? It is the one who assists at the** actual **time of burning.**


###### Yoma 68b:5
[Yoma 68b:5](https://torahapp.org/share/book/Yoma/r/68b:5)

יָכוֹל אַף מִשֶּׁנַּעֲשׂוּ אֵפֶר מְטַמְּאִין בְּגָדִים — תַּלְמוּד לוֹמַר: ״אוֹתָם״, אוֹתָם מְטַמְּאִין בְּגָדִים, וְלֹא מִשֶּׁנַּעֲשׂוּ אֵפֶר מְטַמְּאִין בְּגָדִים. רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן אוֹמֵר: הַפָּר מְטַמֵּא, נִיתַּךְ הַבָּשָׂר אֵינוֹ מְטַמֵּא בְּגָדִים.

**William Davidson Edition - English:**
One **might** have thought that **garments would be rendered impure even** after the bull and goat have **become ash.** Therefore, **the verse states: Them,** to indicate that **they** themselves, the bull and goat of Yom Kippur, **render garments impure, but they do not render garments impure once they become ash. Rabbi Elazar, son of Rabbi Shimon, says: The bull causes ritual impurity** before it is burned, but once **the flesh is burned it no longer renders garments impure.**


###### Yoma 68b:6
[Yoma 68b:6](https://torahapp.org/share/book/Yoma/r/68b:6)

מַאי בֵּינַיְיהוּ? אִיכָּא בֵּינַיְיהוּ דְּשַׁוְּיֵהּ חֲרוֹכָא.

**William Davidson Edition - English:**
The Gemara asks: **What is** the practical difference **between the** opinion of the first *tanna* and the opinion of Rabbi Elazar, son of Rabbi Shimon? The Gemara answers: **There is** a difference **between them when he turned it into a charred** mass and the form of the animal has already become distorted but has not actually become ash. According to Rabbi Elazar, son of Rabbi Shimon, it no longer causes impurity.


###### Yoma 68b:7
[Yoma 68b:7](https://torahapp.org/share/book/Yoma/r/68b:7)

**מַתְנִי׳** אָמְרוּ לוֹ לְכֹהֵן גָּדוֹל: הִגִּיעַ שָׂעִיר לַמִּדְבָּר. וּמִנַּיִין הָיוּ יוֹדְעִין שֶׁהִגִּיעַ שָׂעִיר לַמִּדְבָּר? דִּירְכָּאוֹת הָיוּ עוֹשִׂין וּמְנִיפִין בְּסוּדָרִין. וְיוֹדְעִין שֶׁהִגִּיעַ שָׂעִיר לַמִּדְבָּר.

**William Davidson Edition - English:**
**MISHNA:** **They said to the High Priest: The goat has reached the wilderness. And how did they know** in the Temple **that the goat reached the wilderness? They would build platforms [*dirkaot*]** all along the way and people would stand on them **and wave scarves [*sudarin*]** to signal when the goat arrived. **And** therefore **they knew that the goat reached the wilderness.**


###### Yoma 68b:8
[Yoma 68b:8](https://torahapp.org/share/book/Yoma/r/68b:8)

אָמַר רַבִּי יְהוּדָה, וַהֲלֹא סִימָן גָּדוֹל הָיָה לָהֶם: מִירוּשָׁלַיִם וְעַד בֵּית חֲדוֹדוֹ, שְׁלֹשָׁה מִילִין, הוֹלְכִין מִיל וְחוֹזְרִין מִיל, וְשׁוֹהִין כְּדֵי מִיל וְיוֹדְעִין שֶׁהִגִּיעַ שָׂעִיר לַמִּדְבָּר.

**William Davidson Edition - English:**
**Rabbi Yehuda said:** Why did they need these platforms? **Didn’t they** already **have a reliable indicator? From Jerusalem to Beit Ḥiddudo,** the edge of the wilderness, where the mitzva of dispatching the goat was performed, was a distance of **three *mil*.** Since the nobles of Jerusalem **walked a *mil*** to escort the dispatcher **and returned a *mil*, and waited** the time **equivalent** to the time it takes to walk **a *mil*, they knew that the goat reached the wilderness.** There was no need for the platforms.


###### Yoma 68b:9
[Yoma 68b:9](https://torahapp.org/share/book/Yoma/r/68b:9)

רַבִּי יִשְׁמָעֵאל אוֹמֵר: וַהֲלֹא סִימָן אַחֵר הָיָה לָהֶם: לָשׁוֹן שֶׁל זְהוֹרִית הָיָה קָשׁוּר עַל פִּתְחוֹ שֶׁל הֵיכָל, וּכְשֶׁהִגִּיעַ שָׂעִיר לַמִּדְבָּר הָיָה הַלָּשׁוֹן מַלְבִּין, שֶׁנֶּאֱמַר: ״אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ״.

**William Davidson Edition - English:**
**Rabbi Yishmael says: Didn’t they have a different indicator? There was a strip of crimson tied to the entrance to the Sanctuary, and when** the **goat reached the wilderness** and the mitzva was fulfilled **the strip would turn white, as it is stated: “Though your sins be as scarlet, they will become white as snow”** (Isaiah 1:18).


###### Yoma 68b:10
[Yoma 68b:10](https://torahapp.org/share/book/Yoma/r/68b:10)

**גְּמָ׳** אָמַר אַבָּיֵי: שְׁמַע מִינַּהּ בֵּית חֲדוֹדוֹ בַּמִּדְבָּר קָיְימָא, וְהָא קָא מַשְׁמַע לַן דְּקָסָבַר רַבִּי יְהוּדָה: כֵּיוָן שֶׁהִגִּיעַ שָׂעִיר לַמִּדְבָּר — נַעֲשֵׂית מִצְוָתוֹ.

**William Davidson Edition - English:**
**GEMARA:** **Abaye said: Learn from this** that **Beit Ḥiddudo is located in the wilderness, and this** comes to **teach us that Rabbi Yehuda holds that once the goat has reached the wilderness, its mitzva is complete** even before it is pushed off the cliff, and there is no need to wait any longer.


###### Yoma 68b:11
[Yoma 68b:11](https://torahapp.org/share/book/Yoma/r/68b:11)

**הֲדַרַן עֲלָךְ שְׁנֵי שְׂעִירֵי**


###### Yoma 68b:12
[Yoma 68b:12](https://torahapp.org/share/book/Yoma/r/68b:12)

**בָּא לוֹ כֹּהֵן גָּדוֹל** לִקְרוֹת, אִם רָצָה לִקְרוֹת בְּבִגְדֵי בוּץ — קוֹרֵא, וְאִם לָאו — קוֹרֵא בְּאִצְטְלִית לָבָן מִשֶּׁלּוֹ.

**William Davidson Edition - English:**
**MISHNA:** **The High Priest came to read** the Torah. **If he wished to read** the Torah while still dressed **in** the **fine linen garments,** i.e., the priestly vestments he wore during the previous service, **he** may **read** wearing them; **and if not he** is permitted to **read in a white robe of his own,** which is not a priestly vestment.


###### Yoma 68b:13
[Yoma 68b:13](https://torahapp.org/share/book/Yoma/r/68b:13)

חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה, וְנוֹתְנוֹ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנוֹ לַסְּגָן, וְהַסְּגָן נוֹתְנוֹ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל עוֹמֵד וּמְקַבֵּל, וְקוֹרֵא בְּ״אַחֲרֵי מוֹת״ וְ״אַךְ בֶּעָשׂוֹר״, וְגוֹלֵל סֵפֶר תּוֹרָה וּמַנִּיחוֹ בְּחֵיקוֹ וְאוֹמֵר: יוֹתֵר מִמַּה שֶּׁקָּרָאתִי לִפְנֵיכֶם כָּתוּב כָּאן. ״וּבֶעָשׂוֹר״ שֶׁבְּחוֹמֶשׁ הַפְּקוּדִים קוֹרֵא עַל פֶּה.

**William Davidson Edition - English:**
**The synagogue attendant takes a Torah scroll and gives it to the head of the synagogue** that stood on the Temple Mount; **and the head of the synagogue gives it to the deputy** High Priest, **and the Deputy gives it to the High Priest, and the High Priest stands and receives** the scroll from his hands. **And he reads** from the scroll the Torah portion beginning with the verse: **“After the death”** (Leviticus 16:1) **and** the portion beginning with the verse: **“But on the tenth”** (Leviticus 23:26), **and furls the Torah scroll and places it on his bosom and says: More than what I have read before you is written here.** The Torah portion beginning with the verse: **“And on the tenth,” from the book of Numbers** (29:7), **he** then **reads by heart.**


###### Yoma 68b:14
[Yoma 68b:14](https://torahapp.org/share/book/Yoma/r/68b:14)

וּמְבָרֵךְ עָלֶיהָ שְׁמוֹנֶה בְּרָכוֹת: עַל הַתּוֹרָה, וְעַל הָעֲבוֹדָה, וְעַל הַהוֹדָאָה, וְעַל מְחִילַת הֶעָוֹן, וְעַל הַמִּקְדָּשׁ בִּפְנֵי עַצְמוֹ, וְעַל יִשְׂרָאֵל בִּפְנֵי עַצְמָן, וְעַל יְרוּשָׁלַיִם בִּפְנֵי עַצְמָהּ, וְעַל הַכֹּהֲנִים בִּפְנֵי עַצְמָן, וְעַל שְׁאָר הַתְּפִלָּה.

**William Davidson Edition - English:**
**And he recites after** the reading the following **eight blessings:** 
**Concerning the Torah:** Who has given us the Torah of truth; 
**and concerning the** Temple **service:** Find favor in Your people Israel and accept the service in Your most holy House... for You alone do we serve with reverence; 
**and concerning thanksgiving:** We give thanks to You; 
**and concerning pardon of iniquity:** Pardon our iniquities on this Yom Kippur; 
**and concerning the Temple in and of itself,** which concludes: Blessed…Who chose the Temple; 
**and concerning the Jewish People in and of itself,** which concludes: Blessed…Who chose Israel; 
**and concerning Jerusalem in and of itself,** which concludes: Blessed…Who chose Jerusalem; 
**and concerning the priests in and of themselves,** which concludes: Blessed…Who chose the priests; 
**and concerning the rest of the prayer,** which concludes: Blessed…Who listens to prayer.


###### Yoma 68b:15
[Yoma 68b:15](https://torahapp.org/share/book/Yoma/r/68b:15)

הָרוֹאֶה כֹּהֵן גָּדוֹל כְּשֶׁהוּא קוֹרֵא — אֵינוֹ רוֹאֶה פַּר וְשָׂעִיר הַנִּשְׂרָפִין, וְהָרוֹאֶה פַּר וְשָׂעִיר הַנִּשְׂרָפִין — אֵינוֹ רוֹאֶה כֹּהֵן גָּדוֹל כְּשֶׁהוּא קוֹרֵא. וְלֹא מִפְּנֵי שֶׁאֵינוֹ רַשַּׁאי, אֶלָּא שֶׁהָיְתָה דֶּרֶךְ רְחוֹקָה, וּמְלֶאכֶת שְׁנֵיהֶן שָׁוָה כְּאַחַת.

**William Davidson Edition - English:**
The Mishna comments: **One who sees the High Priest reading** the Torah **does not see the bull and goat that are burned; and one who sees the bull and goat that are burned does not see the High Priest reading** the Torah. The Mishna explains: **And** this is **not due to** the fact **that one is not permitted** to see both, **but because there was a distant path** between them, **and** the **performance of both of them** is undertaken **simultaneously.**


###### Yoma 68b:16
[Yoma 68b:16](https://torahapp.org/share/book/Yoma/r/68b:16)

**גְּמָ׳** מִדְּקָתָנֵי בְּאִצְטְלִית לָבָן מִשֶּׁלּוֹ, מִכְּלָל דִּקְרִיאָה לָאו עֲבוֹדָה הִיא.

**William Davidson Edition - English:**
**GEMARA:** **From** the fact **that it is taught** in the mishna that the High Priest is permitted to read **in a white robe of his own,** one may derive **by inference** that the **reading** of the Torah **is not** classified as **a service,** which would have required that he wear priestly vestments.


###### Yoma 68b:17
[Yoma 68b:17](https://torahapp.org/share/book/Yoma/r/68b:17)

וְקָתָנֵי: אִם רָצָה לִקְרוֹת בְּבִגְדֵי בוּץ — קוֹרֵא, שָׁמְעַתְּ מִינַּהּ בִּגְדֵי כְהוּנָּה נִיתְּנוּ לֵיהָנוֹת בָּהֶן! דִּילְמָא שָׁאנֵי קְרִיאָה דְּצוֹרֶךְ עֲבוֹדָה הִיא.

**William Davidson Edition - English:**
**But** the mishna also **teaches: If he wished to read** the Torah while still dressed **in** the **fine linen garments, he** may **read** wearing them. This is true even though they are consecrated as priestly vestments and the reading of the Torah is not a sacred service. Therefore, the Gemara suggests: **Learn from this** that **it is permitted to derive benefit from priestly vestments,** i.e., even when not engaged in performing a service, a priest may derive benefit from the priestly vestments, for example, by wearing them for his own needs. If so, this would settle a long-standing unresolved dilemma concerning this issue. The Gemara rejects this suggestion: A proof may not be adduced from here because **perhaps reading** from the Torah **is different,** since **it is for the purpose of** the **service;** therefore, even though it is not a true service in its own right, it is nevertheless permitted for the High Priest to continue wearing the priestly vestments.


###### Yoma 68b:18
[Yoma 68b:18](https://torahapp.org/share/book/Yoma/r/68b:18)

דְּאִיבַּעְיָא לַן: בִּגְדֵי כְהוּנָּה נִיתְּנוּ לֵיהָנוֹת בָּהֶן, אוֹ לֹא נִיתְּנוּ לֵיהָנוֹת בָּהֶן.

**William Davidson Edition - English:**
**As the dilemma was raised before us: Is it permitted to derive benefit from priestly vestments, or is it not permitted to derive benefit from priestly vestments?**


###### Yoma 68b:19
[Yoma 68b:19](https://torahapp.org/share/book/Yoma/r/68b:19)

תָּא שְׁמַע: לֹא הָיוּ יְשֵׁנִים בְּבִגְדֵי קוֹדֶשׁ. שֵׁינָה הוּא דְּלָא, הָא מֵיכָל — אָכְלִי! דִּילְמָא שָׁאנֵי אֲכִילָה דְּצוֹרֶךְ עֲבוֹדָה הִיא, כִּדְתַנְיָא: ״וְאָכְלוּ אוֹתָם אֲשֶׁר כּוּפַּר בָּהֶם״ — מְלַמֵּד שֶׁהַכֹּהֲנִים אוֹכְלִים וּבְעָלִים מִתְכַּפְּרִין.

**William Davidson Edition - English:**
**Come** and **hear** a resolution to this dilemma based on a mishna: The priests **would not sleep in** the **sacred vestments** out of concern they might pass wind while sleeping. One may infer: **It is** specifically **sleep which is not** permitted, **but they may eat** while wearing the priestly vestments, even though eating is not a service. This should prove that it is permitted to derive personal benefit from wearing priestly vestments. The Gemara rejects this proof: A proof may not be adduced from here because **perhaps eating is different,** since **it is for the purpose of** the Temple **service. As it was taught** in a *baraita* that the verse states: **“And they shall eat those things with which atonement was made”** (Exodus 29:33), which **teaches that the priests eat** the meat of the offerings **and the owners** of those offerings thereby **achieve atonement.**


###### Yoma 68b:20
[Yoma 68b:20](https://torahapp.org/share/book/Yoma/r/68b:20)

שֵׁינָה הוּא דְּלָא, הָא הַלּוֹכֵי — מְהַלְּכִי! בְּדִין הוּא דְּהַלּוֹכֵי נָמֵי לָא,

**William Davidson Edition - English:**
The Gemara suggests making a different inference from that mishna cited above: One may infer that **it is** specifically **sleep which is not** permitted, **but they may walk** while wearing the sacred vestments even when not engaged in a service. This should prove that it is permitted to derive benefit from wearing priestly vestments. The Gemara rejects this proof: It is incorrect to make this inference since **by right** the mishna should have stated that **walking** in priestly vestments **is also not** permitted.