## Yoma Daf 71b

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

מֵרֵיחַ מַיִם יַפְרִיחַ וְעָשָׂה קָצִיר כְּמוֹ נָטַע״.

**William Davidson Edition - English:**
**from the scent of water it will blossom and put forth branches like a plant”** (Job 14:8–9). If the figurative trunk of one’s family is drying up through lack of Torah, he should plant himself in a place of water, i.e., a family of scholars, water being a metaphor for Torah. This will ensure that his children will blossom into Torah scholars.


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

וְיוֹם טוֹב הָיָה עוֹשֶׂה לְאוֹהֲבָיו. תָּנוּ רַבָּנַן: מַעֲשֶׂה בְּכֹהֵן גָּדוֹל אֶחָד שֶׁיָּצָא מִבֵּית הַמִּקְדָּשׁ וַהֲווֹ אָזְלִי כּוּלֵּי עָלְמָא בָּתְרֵיהּ. כֵּיוָן דְּחַזְיוּנְהוּ לִשְׁמַעְיָה וְאַבְטַלְיוֹן, שַׁבְקוּהוּ לְדִידֵיהּ וְאָזְלִי בָּתַר שְׁמַעְיָה וְאַבְטַלְיוֹן.

**William Davidson Edition - English:**
§ It was taught in the mishna: The people escort the High Priest to his house. **And he would make a feast for his loved ones. The Sages taught** in a *baraita*: **There was an incident involving one High Priest who exited the Holy Temple and everyone followed him. When they saw Shemaya and Avtalyon,** the heads of the Sanhedrin, walking along, in deference to them **they left** the High Priest **by himself and walked after Shemaya and Avtalyon.**


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

לְסוֹף אֲתוֹ שְׁמַעְיָה וְאַבְטַלְיוֹן לְאִיפְּטוֹרֵי מִינֵּיהּ דְּכֹהֵן גָּדוֹל. אָמַר לָהֶן: יֵיתוֹן בְּנֵי עַמְמִין לִשְׁלָם. אֲמַרוּ לֵיהּ: יֵיתוֹן בְּנֵי עַמְמִין לִשְׁלָם דְּעָבְדִין עוֹבָדָא דְאַהֲרֹן, וְלָא יֵיתֵי בַּר אַהֲרֹן לִשְׁלָם דְּלָא עָבֵיד עוֹבָדָא דְאַהֲרֹן.

**William Davidson Edition - English:**
**Eventually, Shemaya and Avtalyon came to take leave of the High Priest** before returning to their homes. Envious of the attention they received, **he** angrily **said to them: Let the descendants of** the gentile **nations come in peace.** Shemaya and Avtalyon descended from converts, and he scornfully drew attention to that fact. **They said to him: Let the descendants of the** gentile **nations come in peace, who perform the acts of Aaron,** who loved and pursued peace; **and let not a descendant of Aaron come in peace, who does not perform the acts of Aaron** and who speaks condescendingly to descendants of converts.


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

**מַתְנִי׳** כֹּהֵן גָּדוֹל מְשַׁמֵּשׁ בִּשְׁמוֹנָה כֵּלִים, וְהַהֶדְיוֹט בְּאַרְבָּעָה: בִּכְתוֹנֶת וּמִכְנָסַיִם וּמִצְנֶפֶת וְאַבְנֵט. מוֹסִיף עָלָיו כֹּהֵן גָּדוֹל: חֹשֶׁן וְאֵפוֹד וּמְעִיל וְצִיץ. בְּאֵלּוּ נִשְׁאָלִין בְּאוּרִים וְתוּמִּים. וְאֵין נִשְׁאָלִין אֶלָּא לְמֶלֶךְ וּלְאַב בֵּית דִּין וּלְמִי שֶׁהַצִּיבּוּר צָרִיךְ בּוֹ.

**William Davidson Edition - English:**
**MISHNA:** Throughout the year **the High Priest serves in eight garments, and the common priest** serves **in four: In a tunic and trousers and a mitre and a belt. The High Priest adds** another four garments **beyond** those worn by the common priest: **A breastplate, and an ephod, and a robe, and a frontplate.** When dressed **in these** eight garments, the High Priest may **be consulted for** the decision of the ***Urim VeTummim*. And he may be consulted** for the decision of the *Urim VeTummim* **only on behalf of the king, or on behalf of the president of the court, or on behalf of one whom the community needs.** Individual inquiries are not posed to the *Urim VeTummim*.


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

**גְּמָ׳** תָּנוּ רַבָּנַן, דְּבָרִים שֶׁנֶּאֱמַר בָּהֶן ״שֵׁשׁ״ חוּטָן כָּפוּל שִׁשָּׁה. ״מׇשְׁזָר״ שְׁמוֹנָה. מְעִיל שְׁנֵים עָשָׂר. פָּרוֹכֶת עֶשְׂרִים וְאַרְבָּעָה. חוֹשֶׁן וְאֵפוֹד עֶשְׂרִים וּשְׁמוֹנָה.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught** in a *baraita*: With regard to those **items** of the priestly vestments about which **it is stated** they must be made with **linen [*shesh*], their threads** are spun **six-fold,** as suggested by the use of the term *shesh*, which also means six. When the Torah states that certain items are **twined,** it means their threads are spun **eight**-**fold.**Threads used to weave the **robe** were spun from **twelve** strands. The threads of the **curtain** were spun from **twenty-four** strands. The threads used to weave the **breastplate and ephod** were spun from **twenty-eight** strands.


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

חוּטָן כָּפוּל שִׁשָּׁה מְנָא לַן — דְּאָמַר קְרָא: ״וַיַּעֲשׂוּ אֶת הַכׇּתְנֹת שֵׁשׁ ... וְאֵת הַמִּצְנֶפֶת שֵׁשׁ וְאֶת פַּאֲרֵי הַמִּגְבָּעֹת שֵׁשׁ וְאֶת מִכְנְסֵי הַבָּד שֵׁשׁ מׇשְׁזָר״. חַמְשָׁה קְרָאֵי כְּתִיבִי: חַד לְגוּפֵיהּ, דְּכִיתָּנָא נִיהְווֹ. וְחַד, שֶׁיְּהֵא חוּטָן כָּפוּל שִׁשָּׁה. וְחַד, שֶׁיִּהְיוּ שְׁזוּרִין. וְחַד, לִשְׁאָר בְּגָדִים שֶׁלֹּא נֶאֱמַר בָּהֶן שֵׁשׁ. וְחַד, לְעַכֵּב.

**William Davidson Edition - English:**
The Gemara asks: That **the threads** made from *shesh* are spun **six-fold, from where do we** derive this? **The verse states: “And they made the tunics of linen** [***shesh***] of woven work for Aaron and for his sons. **And the mitre of linen, and the adorning mitres of linen, and the linen [*bad*] trousers of twined linen”** (Exodus 39:27–28). **Five mentions** of the word linen are **written;** four times as “*shesh*” and an additional instance of “*bad*,” both meaning linen. **One** mention is stated **for that** *halakha* **itself,** to teach **that they should be** made of **linen. And one** mention is written to teach **that the threads should be** spun **six-fold,** *shesh* being interpreted as six. **And one** mention teaches that the six strands **should be spun together** into one. **And one** mention teaches that this also applies **to the other garments,** even though the term ***shesh* is not stated** with regard to them. **And one** mention teaches that this requirement is **indispensable** and that garments not made this way are invalid.


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

מַאי מַשְׁמַע דְּהַאי ״שֵׁשׁ״ כִּיתָּנָא הוּא? אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: דְּאָמַר קְרָא ״בַּד״ — דָּבָר הָעוֹלֶה מִן הַקַּרְקַע בַּד בַּד. וְאֵימָא עַמְרָא! עַמְרָא אִיפְּצוֹלֵי מִיפַּצְלָא. כִּיתָּנָא נָמֵי אִיפְּצוֹלֵי מִפְּצִיל! כִּיתָּנָא אַגַּב לָקוּתֵיהּ מִפְּצִיל.

**William Davidson Edition - English:**
The Gemara asks: **From where** may it **be inferred that this** term ***shesh*** means **linen? Rabbi Yosei, son of Rabbi Ḥanina, said: As the verse** also **states: “*Bad*,”** and uses it interchangeably with *shesh*. And *bad* refers to **something which sprouts from the ground stalk by stalk [*bad bad*],** each one by itself. This is a fitting description of flax, the plant used to produce linen, as opposed to other plants, such as cotton, whose fibers grow meshed together. The Gemara asks: **And say** that it refers to **wool,** since when it grows from the animal, each hair grows separately. The Gemara answers: **Wool splits,** with each hair dividing into several hairs, so it does not fully fit the description of sprouting stalk by stalk. The Gemara asks: But **flax also splits** into individual hairs. The Gemara answers: **Flax,** unlike wool, **splits** only **when beaten.**


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

רָבִינָא אָמַר מֵהָכָא: ״פַּאֲרֵי פִשְׁתִּים יִהְיוּ עַל רֹאשָׁם וּמִכְנְסֵי פִשְׁתִּים יִהְיוּ עַל מׇתְנֵיהֶם״.

**William Davidson Edition - English:**
**Ravina said:** We have a proof for the matter **from here:** The verse states: **“They shall have linen** [***pishtim***] **mitres upon their heads, and linen trousers upon their loins”** (Ezekiel 44:18). The term *pishtim* used in Ezekiel certainly refers to linen; therefore, it is clear that the terms *shesh* and *bad*, used in the Torah for the same garments, also refer to linen.


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

אֲמַר לֵיהּ רַב אָשֵׁי: הָא מִקַּמֵּי דְּאָתֵי יְחֶזְקֵאל, מַאן אַמְרַהּ? וּלְטַעְמָיךְ, הָא דְּאָמַר רַב חִסְדָּא: דָּבָר זֶה מִתּוֹרַת מֹשֶׁה רַבֵּינוּ לֹא לָמַדְנוּ, מִדִּבְרֵי יְחֶזְקֵאל בֶּן בּוּזִי לָמַדְנוּ: ״כׇּל בֶּן נֵכָר עֶרֶל לֵב וְעֶרֶל בָּשָׂר לֹא יָבֹא אֶל מִקְדָּשִׁי״ — הָא מִקַּמֵּי דְּאָתֵי יְחֶזְקֵאל, מַאן אַמְרַהּ? אֶלָּא גְּמָרָא גְּמִירִי לַהּ, וַאֲתָא יְחֶזְקֵאל וְאַסְמְכַהּ אַקְּרָא. הָכָא נָמֵי: גְּמָרָא גְּמִירִי לַהּ, וַאֲתָא יְחֶזְקֵאל וְאַסְמְכַהּ אַקְּרָא.

**William Davidson Edition - English:**
**Rav Ashi said to him: But before Ezekiel came, who said** this *halakha*? How was it known? Ravina retorted: **And according to your reasoning,** the same question could be asked with regard to **that which Rav Ḥisda said** concerning the disqualification of an uncircumcised priest from serving in the Temple: **This matter we did not learn from the Torah of Moses our teacher,** as it is not written explicitly in the Torah; rather, **we learned it from the words of Ezekiel ben Buzi,** as the verse states: **“No foreigner, uncircumcised of heart or uncircumcised of flesh, shall enter into My sanctuary”** (Ezekiel 44:9). One could ask here as well: **Before Ezekiel came, who said** this *halakha*? **Rather,** perforce, **they learned it as a tradition and** then **Ezekiel came and supported it with a verse. Here, too, they learned it as a tradition and** then **Ezekiel came and supported it with a verse.**


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

״מׇשְׁזָר״ שְׁמוֹנָה. מְנָא לַן? דִּכְתִיב: ״וַיַּעֲשׂוּ עַל שׁוּלֵי הַמְּעִיל רִמּוֹנֵי תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי מׇשְׁזָר״, וְיָלֵיף ״מׇשְׁזָר״ ״מׇשְׁזָר״ מִפָּרוֹכֶת, מָה לְהַלָּן עֶשְׂרִים וְאַרְבָּעָה — אַף כָּאן עֶשְׂרִים וְאַרְבָּעָה, דַּהֲוָה כׇּל חַד וְחַד תַּמְנֵי.

**William Davidson Edition - English:**
The Gemara continues to explain the *baraita*. That the use of the term **twined** implies that the thread should be spun from **eight** strands, **from where do we** derive this? **As it is written: “And they made upon the skirts of the robe pomegranates of sky-blue, and purple, and scarlet, twined”** (Exodus 39:24); **and derive** a verbal analogy from the term **“twined”** used in this verse and the term **“twined” from** the verse about **the curtain: Just as there,** with regard to the curtain, there are **twenty-four** strands, as will be explained, **so too here,** there are **twenty-four** strands in total. And since each pomegranate is made of three colors, sky-blue, purple, and scarlet, it must be **that each one of them was** spun from **eight** strands.


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

וְנֵילַף מֵחֹשֶׁן וְאֵפוֹד: מָה לְהַלָּן עֶשְׂרִים וּשְׁמוֹנָה, אַף כָּאן עֶשְׂרִים וּשְׁמוֹנָה! דָּנִין דָּבָר שֶׁלֹּא נֶאֱמַר בּוֹ זָהָב, מִדָּבָר שֶׁלֹּא נֶאֱמַר בּוֹ זָהָב, לְאַפּוֹקֵי חֹשֶׁן וְאֵפוֹד שֶׁנֶּאֱמַר בָּהֶן זָהָב. אַדְּרַבָּה: דָּנִין בֶּגֶד מִבֶּגֶד, לְאַפּוֹקֵי פָּרוֹכֶת — דְּאֹהֶל הוּא!

**William Davidson Edition - English:**
The Gemara challenges this derivation: **Let us derive** the number of strands instead **from** the **breastplate and ephod** and say: **Just as there,** with regard to the breastplate and ephod, there are **twenty-eight** strands, **so too, here** there are **twenty-eight** strands. The Gemara answers: It is preferable to **derive** the *halakhot* of **an item,** i.e., the pomegranates, **with regard to which** the use of **gold** threads **is not stated, from** the *halakhot* of **an item,** i.e., the curtain, **with regard to which** the use of **gold** threads **is** also **not stated.** This would come **to exclude** the possibility of deriving them from the **breastplate and ephod, with regard to which** the use of **gold** threads **is stated.** The Gemara asks: **On the contrary,** it should be preferable to **derive** the *halakhot* of one **garment from** another **garment,** i.e., the *halakhot* of the robe from the *halakhot* of the breastplate and ephod. This would come **to exclude** the possibility of deriving them from the **curtain, which is a tent,** i.e., part of the Temple building, and not a garment. The Gemara accepts that the derivation is flawed.


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

אֶלָּא: דָּנִין מֵאַבְנֵט, וְדָנִין בֶּגֶד וְדָבָר שֶׁלֹּא נֶאֱמַר בּוֹ זָהָב, מִבֶּגֶד וְדָבָר שֶׁלֹּא נֶאֱמַר בּוֹ זָהָב, וְאֵין דָּנִין דָּבָר שֶׁאֵין בּוֹ זָהָב מִדָּבָר שֶׁיֵּשׁ בּוֹ זָהָב.

**William Davidson Edition - English:**
**Rather,** the need for thread of eight strands **is derived from the belt,** which had twenty-four threads in total, **and a garment and an item with regard to which** the use of **gold** thread **is not stated,** i.e., the pomegranates, **are derived** from **a garment and an item with regard to which** the use of **gold** thread **is not stated. And an item with no gold,** such as the pomegranates and robe, **is not derived from an item that has gold in it,** such as the breastplate and ephod.


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

רַב מָרִי אָמַר: ״תַּעֲשֶׂנּוּ״ כְּתִיב. תַּעֲשֶׂנּוּ לָזֶה, וְלֹא לְאַחֵר.

**William Davidson Edition - English:**
**Rav Mari said** another reason not to derive the number of strands in a pomegranate from the breastplate and ephod: “Like the work of the ephod **you shall make it”** (Exodus 28:15) **is written** with regard to the breastplate to indicate that **you shall make it,** i.e., the breastplate, like the ephod, which indicates that **for this,** i.e., the breastplate, you shall use thread of twenty-eight strands, **and not for anything else.**


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

רַב אָשֵׁי אָמַר: ״וְעָשִׂיתָ״ כְּתִיב, שֶׁיִּהְיוּ כׇּל עֲשִׂיּוֹת שָׁווֹת. וְהֵיכִי נֶעְבֵּיד? נֶעְבֵּיד תְּלָתָא דְּעַשְׂרָה עַשְׂרָה — הָווּ לְהוּ תְּלָתִין! נֶעְבֵּיד תְּרֵי דְּתִשְׁעָה תִּשְׁעָה וְחַד דְּעַשְׂרָה — אֲמַר קְרָא: ״וְעָשִׂיתָ״, שֶׁיִּהְיוּ כׇּל עֲשִׂיּוֹתָיו שָׁווֹת.

**William Davidson Edition - English:**
**Rav Ashi said** another reason that there could not be twenty-eight strands in a pomegranate: **“And you shall make** pomegranates of sky-blue, and of purple, and of scarlet” (Exodus 28:33) **is written** to indicate **that all the makings of it must be equal,** i.e., that each color thread should be made from the same number of strands. However, if there are twenty-eight strands in total, the three threads, each of a different color, cannot be made with an equal number of strands, as **how should we do** it? **Let us make three** colored threads **of ten** strands **each;** then **they are thirty** strands in total, which is too many. **Let us make two** colored threads **of nine** strands **and one of ten;** but **the verse states: “And you shall make,”** to indicate **that all the makings of it must be equal.** Perforce, the threads used for the pomegranates and the robe must be derived from an item woven from threads of a number of strands divisible by three, such as the curtain.


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

מְעִיל שְׁנֵים עָשָׂר, מְנָא לַן — דִּכְתִיב: ״וְעָשִׂיתָ אֶת מְעִיל הָאֵפוֹד

**William Davidson Edition - English:**
The Gemara continues to explain the *baraita*: That the **robe** must be woven from threads spun from **twelve** strands, **from where do we** derive this? **As it is written: “And you shall make the robe of the ephod**