## Yoma Daf 72a

###### Yoma 72a:1
[Yoma 72a:1](https://torahapp.org/share/book/Yoma/r/72a:1)

כְּלִיל תְּכֵלֶת״, וְיָלֵיף ״תְּכֵלֶת״ ״תְּכֵלֶת״ מִפָּרוֹכֶת: מָה לְהַלָּן שִׁשָּׁה, אַף כָּאן שִׁשָּׁה.

**William Davidson Edition - English:**
**spun of sky-blue”** (Exodus 28:31). **And derive** a verbal analogy from the term **“sky-blue”** used here and the same term **“sky-blue” from** the verse about **the curtain: Just as there,** with regard to the curtain, there are **six** strands, **so too here,** there are **six** strands. Then, since the Torah also says the threads are spun, i.e., each strand is made of two thinner strands spun together, each thread must contain twelve strands.


###### Yoma 72a:2
[Yoma 72a:2](https://torahapp.org/share/book/Yoma/r/72a:2)

וְנֵילַף מִשּׁוּלָיו וְרִמּוֹנָיו — מָה לְהַלָּן שְׁמוֹנָה, אַף כָּאן שְׁמוֹנָה! דָּנִין כְּלִי מִכְּלִי, וְאֵין דָּנִין כְּלִי מִתַּכְשִׁיט כְּלִי.

**William Davidson Edition - English:**
The Gemara suggests: **Let us derive** the number of strands in the robe **from its hem and pomegranates: Just as there,** each thread is spun from **eight** strands, **so too here,** the threads should be spun from **eight** strands. The Gemara rejects this: It is preferable to **derive** the *halakhot* of **a utensil,** i.e., the robe, **from** the *halakhot* of another **utensil,** i.e., the curtain, **and** one should **not derive** the *halakhot* of **a utensil from** the *halakhot* of something that is merely **an ornament of a utensil,** i.e., the pomegranates of the robe.


###### Yoma 72a:3
[Yoma 72a:3](https://torahapp.org/share/book/Yoma/r/72a:3)

אַדְּרַבָּה: דָּנִין גּוּפוֹ מִגּוּפוֹ, וְאֵין דָּנִין גּוּפוֹ מֵעָלְמָא. הַיְינוּ דְּאָמְרִינַן: לִשְׁאָר בְּגָדִים שֶׁלֹּא נֶאֱמַר בָּהֶן ״שֵׁשׁ״.

**William Davidson Edition - English:**
The Gemara asks: **On the contrary,** it is preferable to **derive** the *halakhot* of **an object from that object itself,** i.e., to assume that the *halakhot* of the robe and its pomegranates are similar; **and** one should **not derive** the *halakhot* of an **object from elsewhere.** The Gemara explains: **This is** precisely **what we said** in the *baraita*: One of the five mentions of *shesh* in the verse is to teach that the requirement that threads be made from six strands applies also **to other garments about which *shesh* is not** explicitly **stated,** such as the robe.


###### Yoma 72a:4
[Yoma 72a:4](https://torahapp.org/share/book/Yoma/r/72a:4)

פָּרֹכֶת עֶשְׂרִים וְאַרְבָּעָה — אַרְבְּעָה דְּשִׁיתָּא שִׁיתָּא, לָא דִּינָא וְלָא דַּיָּינָא.

**William Davidson Edition - English:**
The *baraita* further states: Each thread of the **curtain** was made of **twenty-four** strands. The Gemara explains: With regard to each thread being composed of **four** colored threads: White, purple, scarlet, and sky-blue, and **each one** of them being composed **of six** strands, **there is neither judgment nor judge,** i.e., it is absolutely clear that this is how the threads of the curtain are produced.


###### Yoma 72a:5
[Yoma 72a:5](https://torahapp.org/share/book/Yoma/r/72a:5)

חוֹשֶׁן וְאֵפוֹד עֶשְׂרִים וּשְׁמוֹנָה מְנָא לַן? דִּכְתִיב: ״וְעָשִׂיתָ חֹשֶׁן מִשְׁפָּט מַעֲשֵׂה חוֹשֵׁב כְּמַעֲשֵׂה אֵפוֹד תַּעֲשֶׂנּוּ זָהָב תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מׇשְׁזָר״, אַרְבְּעָה דְּשִׁיתָּא שִׁיתָּא — עֶשְׂרִין וְאַרְבְּעָה, זָהָב — אַרְבְּעָה, הָא עֶשְׂרִין וּתְמָנְיָא.

**William Davidson Edition - English:**
The *baraita* further states: Each thread of the **breastplate and ephod** was made of **twenty-eight** strands. **From where do we** derive this? **As it is written: “And you shall make a breastplate of judgment, the work of the skilled craftsman; like the work of the ephod you shall make it: Of gold, sky-blue, and purple, and scarlet, and fine twined linen”** (Exodus 28:15). There are **four** colored threads, **each** composed **of six** strands, which makes **twenty-four.** In addition, **gold** is spun together with each of the **four** colors, giving the total of **twenty-eight.**


###### Yoma 72a:6
[Yoma 72a:6](https://torahapp.org/share/book/Yoma/r/72a:6)

וְאֵימָא זָהָב נָמֵי שִׁשָּׁה! אָמַר רַב אַחָא בַּר יַעֲקֹב, אָמַר קְרָא: ״וְקִצֵּץ פְּתִילִים״. ״פְּתִיל״, ״פְּתִילִים״ — הֲרֵי כָּאן אַרְבָּעָה.

**William Davidson Edition - English:**
But couldn’t one **say** the **gold** should be made as a thread of **six** strands, like the other colors? **Rav Aḥa bar Ya’akov said** that **the verse states:** “And they beat the gold into thin plates, **and cut it into cords,** to work it into the sky-blue, and into the purple, and into the scarlet, and into the fine linen, the work of a skilled craftsman” (Exodus 39:3). **“Cord”** implies a strand that is doubled over and can be twisted into a cord; **“cords”** is in the plural, meaning at least two of these. **Accordingly, there are four** strands **here.**


###### Yoma 72a:7
[Yoma 72a:7](https://torahapp.org/share/book/Yoma/r/72a:7)

רַב אָשֵׁי אָמַר, אָמַר קְרָא: ״לַעֲשׂוֹת בְּתוֹךְ הַתְּכֵלֶת וּבְתוֹךְ הָאַרְגָּמָן״. הֵיכִי נַעֲבֵיד? נַעֲבֵיד אַרְבְּעָה דִּתְרֵי תְּרֵי — הָווּ לְהוּ תְּמָנְיָא. נַעֲבֵיד תְּרֵי דִּתְרֵי תְּרֵי, וּתְרֵי דְּחַד חַד — ״וְעָשִׂיתָ״, שֶׁיִּהְיוּ כׇּל עֲשִׂיּוֹתָיו שָׁווֹת.

**William Davidson Edition - English:**
**Rav Ashi said:** This can be seen from that fact that **the verse states** with regard to the gold strands: **“To work it into the sky-blue, and into the purple”** (Exodus 39:3), indicating that the gold strands should be combined with the other colors. **What** should **we do?** If **we make four** gold threads **of two** strands **each** and combine each one with each of the colors, then **there would be eight.** If **we make two** gold threads **of two** strands **each, and two** gold threads **of one** strand **each,** it says: **“And you shall make,”** indicating **that all its makings should be the same.** Perforce, one strand of gold should be combined with each of the colors, producing a total of twenty-eight strands.


###### Yoma 72a:8
[Yoma 72a:8](https://torahapp.org/share/book/Yoma/r/72a:8)

אָמַר רַחֲבָא אָמַר רַב יְהוּדָה: הַמְקָרֵעַ בִּגְדֵי כְהוּנָּה לוֹקֶה, שֶׁנֶּאֱמַר: ״לֹא יִקָּרֵעַ״. מַתְקֵיף לַהּ רַב אַחָא בַּר יַעֲקֹב, וְדִילְמָא הָכִי קָאָמַר רַחֲמָנָא: נַעֲבֵיד לֵיהּ שָׂפָה כִּי הֵיכִי דְּלָא נִיקְּרַע! מִי כְּתִיב ״שֶׁלֹּא יִקָּרֵעַ״?

**William Davidson Edition - English:**
§ The Gemara discusses various *halakhot* concerning the priestly vestments and other sacred vessels: **Raḥava said** that **Rav Yehuda said: One who** intentionally **tears** any of the **priestly vestments** transgresses a prohibition and **is flogged, as it is stated** concerning the robe: “It shall have a hem of woven work around the opening of it, like the opening of a coat of mail, and **it shall not be torn”** (Exodus 28:32). Just as it is prohibited to tear the opening of the robe, so too, it is prohibited to tear any of the priestly vestments. **Rav Aḥa bar Ya’akov strongly objects to this: But perhaps this is what the Merciful One is saying** in the Torah: **An opening should be made in order that it not tear.** In other words, the Torah was giving an explanation, not a prohibition. The Gemara rejects this: **Is it written: In order that it not be torn?** Clearly, the intention of the verse is to state a prohibition.


###### Yoma 72a:9
[Yoma 72a:9](https://torahapp.org/share/book/Yoma/r/72a:9)

אָמַר רַבִּי אֶלְעָזָר: הַמַּזִּיחַ חוֹשֶׁן מֵעַל הָאֵפוֹד, וְהַמֵּסִיר בַּדֵּי אָרוֹן — לוֹקֶה, שֶׁנֶּאֱמַר: ״לֹא יִזַּח״ וְ״לָא יָסוּרוּ״. מַתְקֵיף לַהּ רַב אַחָא בַּר יַעֲקֹב: וְדִילְמָא כִּי קָאָמַר רַחֲמָנָא, חַדְּקִינְהוּ וְעַבְדִינְהוּ שַׁפִּיר כְּדֵי שֶׁלֹּא יִזַּח וְלֹא יָסוּרוּ! מִי כְּתִיב ״שֶׁלֹּא יִזַּח״ וְ״שֶׁלֹּא יָסוּרוּ״?!

**William Davidson Edition - English:**
**Rabbi Elazar said: One who detaches the breastplate from upon the ephod** or **one who removes the staves of the Ark** from their rings transgresses a Torah prohibition and **is flogged, as it is stated:** “And the breastplate **shall not be detached** from the ephod” (Exodus 28:28),and it is also stated: “The staves shall be in the rings of the Ark; **they shall not be removed** from it” (Exodus 25:15). **Rav Aḥa bar Ya’akov strongly objects to this:** But **perhaps when the Merciful One said** this in the Torah, the intention was **to strengthen them and make them fast so that** the breastplate **not become detached** from the ephod **and** the staves **not be removed.** He suggests that the Torah was giving an explanation, not a prohibition. The Gemara rejects this: **Is it written: In order that it not become detached, and: In order that they not be removed?** Clearly, the intention of the verse is to state a prohibition.


###### Yoma 72a:10
[Yoma 72a:10](https://torahapp.org/share/book/Yoma/r/72a:10)

רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא רָמֵי, כְּתִיב: ״בְּטַבְּעוֹת הָאָרוֹן יִהְיוּ הַבַּדִּים לֹא יָסוּרוּ מִמֶּנּוּ״, וּכְתִיב: ״וְהוּבָא אֶת בַּדָּיו בַּטַּבָּעוֹת״! הָא כֵּיצַד? מִתְפָּרְקִין וְאֵין נִשְׁמָטִין.

**William Davidson Edition - English:**
**Rabbi Yosei, son of Rabbi Ḥanina, raised a contradiction.** In one verse **it is written: “The staves shall be in the rings of the Ark; they shall not be removed from it”** (Exodus 25:15), implying the staves should remain there permanently. But in another verse **it is written: “And its staves shall be put into the rings”** (Exodus 27:7), implying that when the Ark is used the staves are inserted, which suggests that they do not remain there permanently. **How is this** contradiction resolved? The staves **could be removed** from their position, i.e., they were loosened, but **did not come out.** The staves were wider at their ends and thinner in the middle. Therefore, once they had been forced into the rings, although they could be shifted, they would not be removed entirely.


###### Yoma 72a:11
[Yoma 72a:11](https://torahapp.org/share/book/Yoma/r/72a:11)

תַּנְיָא נָמֵי הָכִי: ״בְּטַבְּעוֹת הָאָרוֹן יִהְיוּ הַבַּדִּים״. יָכוֹל לֹא יִהְיוּ זָזִין מִמְּקוֹמָן? תַּלְמוּד לוֹמַר: ״וְהוּבָא אֶת בַּדָּיו בַּטַּבָּעוֹת״, אִי ״וְהוּבָא אֶת בַּדָּיו״, יָכוֹל יִהְיוּ נִכְנָסִין וְיוֹצְאִין — תַּלְמוּד לוֹמַר: ״בְּטַבְּעוֹת הָאָרוֹן יִהְיוּ הַבַּדִּים״. הָא כֵּיצַד? מִתְפָּרְקִין, וְאֵין נִשְׁמָטִין.

**William Davidson Edition - English:**
**That was also taught** in a *baraita*. The verse states: **“The staves shall be in the rings of the Ark;** they shall not be removed from it” (Exodus 25:15). One **might** have thought that **they should not move from their place** at all; therefore; **the verse states: “And its staves shall be put into the rings”** (Exodus 27:7). **If** it had stated: **And its staves shall be put,** one **might** have thought that **they are inserted and removed** entirely; therefore, **the verse states: “The staves shall be in the rings of the Ark;** they shall not be removed from it” (Exodus 25:15). **How is this? They could be removed** from their position, but **did not come out.**


###### Yoma 72a:12
[Yoma 72a:12](https://torahapp.org/share/book/Yoma/r/72a:12)

אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא, מַאי דִּכְתִיב: ״עֲצֵי שִׁטִּים עוֹמְדִים״, שֶׁעוֹמְדִים דֶּרֶךְ גְּדִילָתָן. דָּבָר אַחֵר: ״עוֹמְדִים״, שֶׁמַּעֲמִידִין אֶת צִפּוּיָין. דָּבָר אַחֵר: ״עוֹמְדִים״. שֶׁמָּא תֹּאמַר אָבַד סִבְרָן וּבָטֵל סִכּוּיָין — תַּלְמוּד לוֹמַר: ״עוֹמְדִים״, שֶׁעוֹמְדִין לְעוֹלָם וּלְעוֹלָמִים.

**William Davidson Edition - English:**
The Gemara cites other statements concerning the ark. **Rabbi Ḥama, son of Rabbi Ḥanina, said: What is** the meaning of that **which is written:** “And you shall make the boards for the Tabernacle of **acacia wood, standing”** (Exodus 26:15)? This verse teaches **that** the boards of wood used for the Tabernacle should **stand in the** same **direction in which they grew** from the ground as a tree. **Alternatively, “standing”** means **that they supported their** gold **plating** and prevented it from falling. **Alternatively, “standing”** is written to hint at the following: **Perhaps you will say** that now that the Tabernacle is no longer in use, **their hope is lost and their chance is abandoned,** and after being stored away the boards will no longer return to use. Therefore, **the verse states “standing”** to indicate **that they stand forever and ever.**


###### Yoma 72a:13
[Yoma 72a:13](https://torahapp.org/share/book/Yoma/r/72a:13)

אָמַר רַבִּי חָמָא בַּר חֲנִינָא, מַאי דִּכְתִיב: ״אֶת בִּגְדֵי הַשְּׂרָד לְשָׁרֵת בַּקּוֹדֶשׁ״ —

**William Davidson Edition - English:**
§ The Gemara returns to its discussion of the priestly vestments: **Rabbi Ḥama bar Ḥanina said: What is** the meaning of that **which is written: “The plaited** [***serad***] **garments, for serving in the Sanctuary”** (Exodus 35:19)? Why does the verse refer to the priestly vestments as “*serad* garments”?