## Yoma Daf 71a

###### Yoma 71a:1
[Yoma 71a:1](https://torahapp.org/share/book/Yoma/r/71a:1)

שֶׁכׇּל הַפָּרָשָׁה כּוּלָּהּ נֶאֶמְרָה עַל הַסֵּדֶר, חוּץ מִפָּסוּק זֶה.

**William Davidson Edition - English:**
**as the whole portion** of the service of the day detailed in Leviticus **is written in this order,** and the service must be performed in that order, **except for this verse,** which is stated out of order and is performed only later. The verse detailing his reentry (Leviticus 16:23) is written before the verse detailing the sacrifice of the rams (Leviticus 16:24), but in fact the reentry occurs only after the sacrifice of the rams.


###### Yoma 71a:2
[Yoma 71a:2](https://torahapp.org/share/book/Yoma/r/71a:2)

מַאי טַעְמָא? אָמַר רַב חִסְדָּא: גְּמִירִי, חָמֵשׁ טְבִילוֹת וַעֲשָׂרָה קִידּוּשִׁין טוֹבֵל כֹּהֵן גָּדוֹל וּמְקַדֵּשׁ בּוֹ בַּיּוֹם,

**William Davidson Edition - English:**
The Gemara asks: **What is the reason** to assume this verse is written out of order? **Rav Ḥisda said: They learned** as a tradition that the High Priest performs **five immersions and ten sanctifications** of his hands and feet when he changes clothing **on that day.** Each time the High Priest changes between the white and golden garments, he sanctifies his hands and feet, immerses, dresses in the new set of garments and then once again sanctifies his hands and feet.


###### Yoma 71a:3
[Yoma 71a:3](https://torahapp.org/share/book/Yoma/r/71a:3)

וְאִי אָמְרַתְּ כְּסִדְרָן כְּתִיבִי, לָא מַשְׁכַּחַתְּ לַהּ אֶלָּא שָׁלֹשׁ טְבִילוֹת וְשִׁשָּׁה קִידּוּשִׁין.

**William Davidson Edition - English:**
**And if you say** that the verses, including this one, are **written in order, you find only three immersions and six sanctifications.** Read in order, the verses indicate only three changes of garments, which involve three immersions and six sanctifications. In order to arrive at the requisite numbers of five immersions and ten sanctifications one must assume that the High Priest’s reentry into the Holy of Holies takes place at a later time, after he has already changed into the golden garments. This would require him to change into the white garments and then back into the golden garments, providing an additional two immersions and four sanctifications.


###### Yoma 71a:4
[Yoma 71a:4](https://torahapp.org/share/book/Yoma/r/71a:4)

מַתְקֵיף לַהּ רַבִּי זֵירָא: וְדִילְמָא מַפְסֵיק לֵיהּ בְּשָׂעִיר הַנַּעֲשֶׂה בַּחוּץ!

**William Davidson Edition - English:**
**Rabbi Zeira strongly objects to this: But perhaps** the order of the verses in Leviticus can be maintained, and the requisite number of immersions and sanctifications still achieved, if **he interrupts** the service performed in the white garments **with the goat** whose services **are performed outside** of the Sanctuary, i.e., in the Temple courtyard, and are performed in the golden garments. The sacrifice of the goat is not mentioned in Leviticus but only in Numbers. Therefore, it could be inserted into the service of the day without compromising the order of the verses in Leviticus. The change into the golden garments and then back into the white garments would contribute an additional two immersions and four sanctifications, thus arriving at the requisite numbers.


###### Yoma 71a:5
[Yoma 71a:5](https://torahapp.org/share/book/Yoma/r/71a:5)

אָמַר אַבָּיֵי, אָמַר קְרָא: ״וְיָצָא וְעָשָׂה אֶת עוֹלָתוֹ״, מִיצִיאָה רִאשׁוֹנָה עָבֵיד אֵילוֹ וְאֵיל הָעָם.

**William Davidson Edition - English:**
**Abaye said:** It is clear that the verse detailing the reentry must be out of order, since **the verse states: “And he shall exit and make his burnt-offering** and the burnt-offering of the people” (Leviticus 16:24). This is the first exit stated in the verses and implies that immediately **following** his **first exit** from the Holy of Holies, **he performs** the sacrifice of **his ram and the ram of the people** without any other interruption. If so, the reentry must occur only afterward.


###### Yoma 71a:6
[Yoma 71a:6](https://torahapp.org/share/book/Yoma/r/71a:6)

רָבָא אָמַר, אָמַר קְרָא: ״וּפָשַׁט אֶת בִּגְדֵי הַבָּד״, שֶׁאֵין תַּלְמוּד לוֹמַר ״אֲשֶׁר לָבַשׁ״, כְּלוּם אָדָם פּוֹשֵׁט אֶלָּא מַה שֶּׁלּוֹבֵשׁ?! אֶלָּא מָה תַּלְמוּד לוֹמַר ״אֲשֶׁר לָבַשׁ״ — שֶׁלָּבַשׁ כְּבָר.

**William Davidson Edition - English:**
**Rava said** a different proof. **The verse states:** “And Aaron shall come into the Tent of Meeting **and he shall remove the linen garments** which he wore when he went into the Sanctuary” (Leviticus 16:23). Now, **the verse does not** need to **state “which he wore,”** as this is obvious; **can** one **remove** anything other **than what he is wearing? Rather, what** is the meaning when **the verse states “which he wore”?** It is referring to **those** garments **which he had already worn** previously, removed, and then worn again. It is therefore apparent that this verse occurs at a point when he had already changed out of the white garments and into the golden garments. Perforce, then, it must be out of order.


###### Yoma 71a:7
[Yoma 71a:7](https://torahapp.org/share/book/Yoma/r/71a:7)

מַתְקֵיף לַהּ רַבָּה בַּר רַב שֵׁילָא: וְאֵימָא דְּמַפְסֵיק לֵיהּ בְּשָׂעִיר הַנַּעֲשֶׂה בַּחוּץ! הָכְתִיב: ״וְיָצָא וְעָשָׂה״.

**William Davidson Edition - English:**
**Rabba bar Rav Sheila strongly objects to this: Say** that the order of the verses can be maintained, and the requisite number of immersions and sanctifications achieved, if **he interrupts** the services performed in the white garments **with the goat** whose services **are performed outside** and are performed in the golden garments. This would provide the additional two immersions and four sanctifications required. The Gemara answers: **Isn’t it written: “And he shall exit and make his burnt-offering** and the burnt-offering of the people” (Leviticus 16:24), which implies that immediately following his first exit he performs the sacrifice of his ram and the ram of the people and the reentry to the Holy of Holies occurs only later.


###### Yoma 71a:8
[Yoma 71a:8](https://torahapp.org/share/book/Yoma/r/71a:8)

וְכׇל הַפָּרָשָׁה כּוּלָּהּ נֶאֶמְרָה עַל הַסֵּדֶר? וְהָא קְרָאֵי כְּתִיבִי: ״וְאֵת חֵלֶב הַחַטָּאת יַקְטִיר הַמִּזְבֵּחָה״, וַהֲדַר: ״וְאֵת פַּר הַחַטָּאת וְאֵת שְׂעִיר הַחַטָּאת״, וְאִילּוּ אֲנַן תְּנַן: הָרוֹאֶה אֶת כֹּהֵן גָּדוֹל כְּשֶׁהוּא קוֹרֵא — אֵינוֹ רוֹאֶה פַּר וְשָׂעִיר הַנִּשְׂרָפִין. וְאִילּוּ אֵמוּרֵי חַטָּאת בָּתַר הָכִי מַקְטֵיר לְהוּ!

**William Davidson Edition - English:**
The Gemara questions the premise of the *baraita*: **Is the entire passage** really **written in order? But** among **the verses it is written: “And he shall burn the fat of the sin-offering upon the altar”**(Leviticus 16:25), **and then** in a later verse it is written: **“And the bull of the sin-offering, and the goat of the sin-offering,** whose blood was brought to make atonement in the Sanctuary, shall be carried outside the camp; and they shall burn...” (Leviticus 16:27). **Yet we learned** in the mishna: **One who sees the High Priest reading** the Torah **does not see the bull and goat that are burned,** which are referred to in verse 27, **while** according to all opinions concerning the order of the day, **the portions of the sin-offering** to be consumed on the altar, which are mentioned in verse 25, **are burned** only **afterward.** Therefore, it is apparent that these verses are also not in order.


###### Yoma 71a:9
[Yoma 71a:9](https://torahapp.org/share/book/Yoma/r/71a:9)

אֵימָא: חוּץ מִפָּסוּק זֶה וְאֵילָךְ.

**William Davidson Edition - English:**
The Gemara answers: **Say** that the intent of the *baraita* is that the verses are in order **except for this verse and onward.**


###### Yoma 71a:10
[Yoma 71a:10](https://torahapp.org/share/book/Yoma/r/71a:10)

וּמַאי חָזֵית דִּמְשַׁבְּשַׁתְּ קְרָאֵי, שַׁבֵּישׁ מַתְנִיתָא!

**William Davidson Edition - English:**
The Gemara asks: **And what did you see that you** preferred to **rearrange** the order of **the verses?** Instead, rearrange the order in **the mishna.**


###### Yoma 71a:11
[Yoma 71a:11](https://torahapp.org/share/book/Yoma/r/71a:11)

אָמַר אַבָּיֵי, אָמַר קְרָא: ״וְהַמְשַׁלֵּחַ ... וְהַשּׂוֹרֵף״. מָה מְשַׁלֵּחַ דְּמֵעִיקָּרָא — אַף שׂוֹרֵף דְּמֵעִיקָּרָא.

**William Davidson Edition - English:**
**Abaye said:** It is clear that the verse detailing the burning of the remains of the bull is out of order, since **the verse states: “And the one who sends** the goat to Azazel” (Leviticus 16:26), and then states: **“And the one who burns** them” (Leviticus 16:28). The repeated use of the phrase “And the one who…” indicates that **just as** the **one who sends** the goat to Azazel does so **earlier,** before the portions of the sin-offering are placed on the altar to be consumed, **so too,** the **one who burns** the remains of the bull and goat does so **earlier,** even though the verse detailing this burning is written after the verse detailing the burning of the portions of the sin-offering.


###### Yoma 71a:12
[Yoma 71a:12](https://torahapp.org/share/book/Yoma/r/71a:12)

אַדְּרַבָּה: מָה שׂוֹרֵף דְּהַשְׁתָּא — אַף מְשַׁלֵּחַ דְּהַשְׁתָּא!

**William Davidson Edition - English:**
The Gemara rejects this: **On the contrary,** one could make the opposite claim: **Just as** the **one who burns** the remains of the bull and goat does so **now, so too,** the **one who sends** the goat to Azazel does so only **now,** after the other sacrifices.


###### Yoma 71a:13
[Yoma 71a:13](https://torahapp.org/share/book/Yoma/r/71a:13)

״וְהַמְשַׁלֵּחַ״, דְּמֵעִיקָּרָא מַשְׁמַע. רָבָא אָמַר, אָמַר קְרָא: ״יׇעֳמַד חַי״, עַד מָתַי יְהֵא זָקוּק לַעֲמוֹד חַי? עַד שְׁעַת כַּפָּרָה. וְאֵימָתַי שְׁעַת כַּפָּרָה? בִּשְׁעַת מַתַּן דָּמִים, וְתוּ לָא.

**William Davidson Edition - English:**
The Gemara explains a difficulty with this: The phrasing of: **“And the one who sends” implies that it was** performed **earlier.** Alternatively, **Rava said:** Sending the goat away definitely took place earlier, as **the verse states:** “But the goat on which the lot fell for Azazel **shall be stood alive** before the Lord, to make atonement over him” (Leviticus 16:10). This teaches: **How long must it stand alive?** It must do so **until the moment of atonement. And when is the moment of atonement?** It is **at the moment of the presenting of the blood,** but **no later.** At that point it is already sent away.


###### Yoma 71a:14
[Yoma 71a:14](https://torahapp.org/share/book/Yoma/r/71a:14)

אָתֵי מְשַׁלֵּחַ, מְצָאוֹ בַּשּׁוּק לְכֹהֵן גָּדוֹל, אוֹמֵר לוֹ: אִישִׁי כֹּהֵן גָּדוֹל! עָשִׂינוּ שְׁלִיחוּתְךָ. מְצָאוֹ בְּבֵיתוֹ, אוֹמֵר לוֹ: מְחַיֵּה חַיִּים, עָשִׂינוּ שְׁלִיחוּתוֹ.

**William Davidson Edition - English:**
§ The Gemara describes the eventual meeting between the High Priest and the one who sends the goat to Azazel: When the **one who sends** the goat **comes** on the day following Yom Kippur, if **he finds the High Priest in the market,** which is a public place, **he says to him: My Master, High Priest, we performed your mission,** i.e., we fulfilled the mitzva of sending the goat to Azazel. He refers to the sending as the High Priest’s mission as a public display of respect. But if **he finds him in his house, he says to him: The One Who grants life to the living,** God,**we performed His mission.**


###### Yoma 71a:15
[Yoma 71a:15](https://torahapp.org/share/book/Yoma/r/71a:15)

אָמַר רַבָּה: כִּי מִיפַּטְרִי רַבָּנַן מֵהֲדָדֵי בְּפוּמְבְּדִיתָא אָמְרִי הָכִי: ״מְחַיֵּה חַיִּים יִתֵּן לְךָ חַיִּים אֲרוּכִּים וְטוֹבִים וּמְתוּקָּנִין״.

**William Davidson Edition - English:**
Apropos the phrase: The One Who grants life to the living, **Rabba said: When the Sages take leave from one another in Pumbedita, they say as follows: May the One Who grants life to the living grant you a long, good, and established life.**


###### Yoma 71a:16
[Yoma 71a:16](https://torahapp.org/share/book/Yoma/r/71a:16)

״אֶתְהַלֵּךְ לִפְנֵי ה׳ בְּאַרְצוֹת הַחַיִּים״, אָמַר רַב יְהוּדָה: זֶה מָקוֹם שְׁוָוקִים.

**William Davidson Edition - English:**
Further apropos the phrase: The One Who grants life to the living, the Gemara explains a verse using a similar phrase and then additional verses. With regard to the verse: **“I shall walk before the Lord in the lands of the living”** (Psalms 116:9), **Rav Yehuda said: This is the place of markets,** where food and needs can be readily obtained. King David, who wandered from place to place, prayed to always find ready sustenance.


###### Yoma 71a:17
[Yoma 71a:17](https://torahapp.org/share/book/Yoma/r/71a:17)

״כִּי אוֹרֶךְ יָמִים וּשְׁנוֹת חַיִּים וְשָׁלוֹם יוֹסִיפוּ לָךְ״, וְכִי יֵשׁ שָׁנִים שֶׁל חַיִּים וְיֵשׁ שָׁנִים שֶׁאֵינָן שֶׁל חַיִּים? אָמַר רַבִּי אֶלְעָזָר: אֵלּוּ שְׁנוֹתָיו שֶׁל אָדָם הַמִּתְהַפְּכוֹת עָלָיו מֵרָעָה לְטוֹבָה.

**William Davidson Edition - English:**
The verse states: **“For length of days, and years of life, and peace, will they add to you”** (Proverbs 3:2). The Gemara asks: **Are there years of life and years that are not of life?** The Gemara explains: **Rabbi Elazar said:** “Years of life” refers to good years. As such, **these** additional years of life referred to in the verse are the **years of a person’s life which are transformed for him from bad to good.**


###### Yoma 71a:18
[Yoma 71a:18](https://torahapp.org/share/book/Yoma/r/71a:18)

״אֲלֵיכֶם אִישִׁים אֶקְרָא״, אָמַר רַבִּי בֶּרֶכְיָה: אֵלּוּ תַּלְמִידֵי חֲכָמִים, שֶׁדּוֹמִין לְנָשִׁים וְעוֹשִׂין גְּבוּרָה כַּאֲנָשִׁים. וְאָמַר רַבִּי בֶּרֶכְיָה: הָרוֹצֶה לְנַסֵּךְ יַיִן עַל גַּבֵּי הַמִּזְבֵּחַ — יְמַלֵּא גְּרוֹנָם שֶׁל תַּלְמִידֵי חֲכָמִים יַיִן, שֶׁנֶּאֱמַר: ״אֲלֵיכֶם אִישִׁים אֶקְרָא״.

**William Davidson Edition - English:**
The verse states: **“To you men** [***ishim***] **do I call,** and my voice is to the sons of men” (Proverbs 8:4). **Rabbi Berekhya said:** The word *ishim*, although it means men, is similar to the term *isha*, woman. It may therefore be taken to refer to **these Torah scholars, who are similar to women** in that they are physically weak and are not engaged in many activities that other men are, **but** nevertheless, **they act mightily like men** when engaged in Torah study. **And Rabbi Berekhya said** further about that same verse: Nowadays **one who wishes to pour libations of wine over the altar should fill the throats of Torah scholars with wine, as it is stated: “To you men** [***ishim***] **do I call.”** The use of the phrase *ishim*, which is similar to *isheh*, used for the altar’s fire, suggests that scholars may be compared to the fire of the altar.


###### Yoma 71a:19
[Yoma 71a:19](https://torahapp.org/share/book/Yoma/r/71a:19)

וְאָמַר רַבִּי בֶּרֶכְיָה: אִם רוֹאֶה אָדָם שֶׁתּוֹרָה פּוֹסֶקֶת מִזַּרְעוֹ — יִשָּׂא בַּת תַּלְמִיד חָכָם, שֶׁנֶּאֱמַר: ״אִם יַזְקִין בָּאָרֶץ שׇׁרְשׁוֹ וּבֶעָפָר יָמוּת גִּזְעוֹ

**William Davidson Edition - English:**
**And Rabbi Berekhya said: If a person sees that Torah is ceasing from his children,** and they are not becoming Torah scholars like himself, **he should marry the daughter of a Torah scholar.** This will ensure that his children from her will be raised with Torah, **as it is stated: “Though its root will grow old in the earth, and its trunk will die in the ground,**