## Yoma Daf 72b

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

אִלְמָלֵא בִּגְדֵי כְהוּנָּה, לֹא נִשְׁתַּיֵּיר מִשּׂוֹנְאֵיהֶן שֶׁל יִשְׂרָאֵל שָׂרִיד וּפָלִיט.

**William Davidson Edition - English:**
He offers a homiletic interpretation: **Were it not for the priestly vestments,** which provide atonement for the Jewish people, **there would not remain a remnant** [***sarid***] **or survivor from the haters of the Jewish people,** a euphemism used to refer to the Jewish people themselves. Due to the atonement provided by the priestly vestments, a remnant [*sarid*] of the Jewish people does survive.


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

רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר: דְּבֵי רַבִּי שִׁמְעוֹן תָּנָא: בְּגָדִים שֶׁגּוֹרְדִין אוֹתָן כִּבְרִיָּיתָן מִכְּלֵיהֶן, וּמְשָׂרְדִין מֵהֶן כְּלוּם. מַאי הִיא? רֵישׁ לָקִישׁ אָמַר: אֵלּוּ מַעֲשֵׂה מַחַט.

**William Davidson Edition - English:**
Another interpretation: **Rabbi Shmuel bar Naḥmani said** that **the school** of **Rabbi Shimon taught:** The priestly vestments are referred to as “*serad* garments” because they are **garments that are woven in their completed form upon the loom,** as opposed to weaving the material and then cutting and sewing pieces of the material together to create the required form, **and** then just **a small part of them remains** [***masridin***] which is not completed upon the loom. **What is** the remnant, the part that was not woven? **Reish Lakish said: This is the needle-work** required to complete the garment.


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

מֵיתִיבִי: בִּגְדֵי כְהוּנָּה אֵין עוֹשִׂין אוֹתָן מַעֲשֵׂה מַחַט, אֶלָּא מַעֲשֵׂה אוֹרֵג, שֶׁנֶּאֱמַר: ״מַעֲשֵׂה אוֹרֵג״! אָמַר אַבָּיֵי: לֹא נִצְרְכָה אֶלָּא לְבֵית יָד שֶׁלָּהֶם. כִּדְתַנְיָא: בֵּית יָד שֶׁל בִּגְדֵי כְהוּנָּה נֶאֱרֶגֶת בִּפְנֵי עַצְמָהּ, וְנִדְבֶּקֶת עִם הַבֶּגֶד, וּמַגַּעַת עַד פִּיסַּת הַיָּד.

**William Davidson Edition - English:**
The Gemara **raises an objection to this** from a *baraita*: **Priestly vestments** should **not be made through needle-work but** though **woven work, as it is stated: “Woven work”** (Exodus 28:32). The Gemara answers that **Abaye said:** Reish Lakish’s statement **is necessary only for,** i.e., refers only to, **the sleeves. As it was taught** in a *baraita*: **A sleeve** made for the **priestly vestments is woven separately and** then **attached to the garment** by sewing, **and** the sleeve is made to **reach as far as the palm of the hand.** However, the main body of the garment must indeed be made exclusively though weaving.


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

אָמַר רַחֲבָה אָמַר רַב יְהוּדָה: שָׁלֹשׁ אֲרוֹנוֹת עָשָׂה בְּצַלְאֵל, אֶמְצָעִי שֶׁל עֵץ תִּשְׁעָה, פְּנִימִי שֶׁל זָהָב שְׁמוֹנָה, חִיצוֹן עֲשָׂרָה וּמַשֶּׁהוּ.

**William Davidson Edition - English:**
§ The Gemara cites statements concerning other Temple vessels: **Raḥava said** that **Rav Yehuda said:** The Torah states that the Ark should be made of wood with gold plating inside and out (Exodus 25:10–11). In order to achieve this **Bezalel made three arks: A middle one** made **of wood,** whose height was **nine** handbreadths; **an inner one** made **of gold,** whose height was **eight** handbreadths; and an **outer one** of gold, whose height was **ten** handbreadths **and a bit.** These arks were nested.


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

וְהָתַנְיָא: אַחַד עָשָׂר וּמַשֶּׁהוּ! לָא קַשְׁיָא: הָא כְּמַאן דְּאָמַר יֵשׁ בְּעׇבְיוֹ טֶפַח, הָא כְּמַאן דְּאָמַר אֵין בְּעׇבְיוֹ טֶפַח. וּמַאי מַשֶּׁהוּ — זֵיר.

**William Davidson Edition - English:**
The Gemara asks: **But wasn’t it taught** in a *baraita* that the outer ark was **eleven** handbreadths **and a bit?** The Gemara explains: **This is not difficult: This** statement in the *baraita* **is in accordance with the one who said** that **the thickness** of the gold plating **was one handbreadth.** According to this opinion, the outer ark’s base took up one handbreadth of its height, ten handbreadths were then needed to contain the middle ark within it, and then a bit more was needed so it could also contain the Ark’s cover. **That** statement of Rav Yehuda **is in accordance with the one who said** that **the thickness** of the gold plating **was not one handbreadth** but was a plate of gold of negligible thickness. According to this opinion, the outer ark needed to be only ten handbreadths and a bit and could still contain the outer ark and have room for the cover. **And what is** this additional **bit?** It is the ornamental **crown** on the edge of the outer ark.


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

אָמַר רַבִּי יוֹחָנָן, שְׁלֹשָׁה זֵירִים הֵן: שֶׁל מִזְבֵּחַ, וְשֶׁל אָרוֹן, וְשֶׁל שֻׁלְחָן. שֶׁל מִזְבֵּחַ — זָכָה אַהֲרֹן וּנְטָלוֹ. שֶׁל שֻׁלְחָן — זָכָה דָּוִד וּנְטָלוֹ. שֶׁל אָרוֹן — עֲדַיִין מוּנָּח הוּא, כָּל הָרוֹצֶה לִיקַּח — יָבֹא וְיִקַּח. שְׁמָּא תֹּאמַר פָּחוּת הוּא, תַּלְמוּד לוֹמַר: ״בִּי מְלָכִים יִמְלוֹכוּ״.

**William Davidson Edition - English:**
**Rabbi Yoḥanan said: There** were **three crowns** on the sacred vessels in the Temple: The crown **of the altar, and of the Ark, and of the table.** The regal appearance they provided symbolized power and authority: The crown **of the altar** symbolized the crown of priesthood; **Aaron was deserving and took it,** and the priesthood continues exclusively through his descendants. The crown **of the table** symbolized the abundance and blessing associated with the crown of kingship; **David was deserving and took it** for himself and his descendants after him. The crown **of the Ark** symbolized the crown of Torah; **it is still sitting** and waiting to be acquired, **and anyone who wishes to take** it may **come and take** it and be crowned with the crown of Torah. **Perhaps you will say it is inferior** to the other two crowns and that is why nobody has taken it; therefore, **the verse states** about the wisdom of Torah: **“Through me kings will reign”** (Proverbs 8:15), indicating that the strength of the other crowns is derived from the crown of Torah, which is greater than them all.


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

רַבִּי יוֹחָנָן רָמֵי. כְּתִיב: ״זָר״, וְקָרֵינַן ״זֵיר״. זָכָה — נַעֲשֵׂית לוֹ זֵיר, לֹא זָכָה — זָרָה הֵימֶנּוּ.

**William Davidson Edition - English:**
§ The Gemara presents a number of statements based on the idea that the Ark symbolizes the Torah: **Rabbi Yoḥanan raised a contradiction:** According to the way the word crown **is written** in the Torah (Exodus 25:11), without vowels, it should be pronounced ***zar*,** meaning strange, **but** according to the traditional vocalization **we read** it as ***zeir*,** meaning crown. These two ways of understanding the word appear to contradict each other. Rabbi Yoḥanan explains: The two understandings apply to two different situations: If one **is deserving** by performing mitzvot, **it becomes a crown [*zeir*] for him;** but if one **is not deserving,** the Torah **will be a stranger [*zara*] to him** and he will forget his studies.


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

רַבִּי יוֹחָנָן רָמֵי. כְּתִיב: ״וְעָשִׂיתָ לְּךָ אֲרוֹן עֵץ״, וּכְתִיב: ״וְעָשׂוּ אֲרוֹן עֲצֵי שִׁטִּים״, מִכָּאן לְתַלְמִיד חָכָם, שֶׁבְּנֵי עִירוֹ מְצֻוִּוין לַעֲשׂוֹת לוֹ מְלַאכְתּוֹ.

**William Davidson Edition - English:**
**Rabbi Yoḥanan raised a contradiction: It is written: “And you shall make for yourself a wooden Ark”** (Deuteronomy 10:1), implying that Moses alone was commanded to construct the Ark; **and it is written: “And they shall make an Ark of acacia wood”** (Exodus 25:10), implying that the Jewish people were all commanded to be involved in its construction. The apparent resolution to this contradiction is that although only Moses actually constructed the Ark, everyone was required to support the endeavor. So too, **from here** it is derived with regard **to a Torah scholar that the members of his town should perform his work for him** to support him and allow him to focus on his studies, since it is also the town’s responsibility to enable him to study.


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

״מִבַּיִת וּמִחוּץ תְּצַפֶּנּוּ״. אָמַר רָבָא: כׇּל תַּלְמִיד חָכָם שֶׁאֵין תּוֹכוֹ כְּבָרוֹ — אֵינוֹ תַּלְמִיד חָכָם.

**William Davidson Edition - English:**
The verse states concerning the Ark: **“From within and from without you shall cover it”** (Exodus 25:11). **Rava said:** This alludes to the idea that **any Torah scholar whose inside is not like his outside,** i.e., whose outward expression of righteousness is insincere, **is not** to be considered **a Torah scholar.**


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

אָמַר אַבָּיֵי וְאִיתֵּימָא רַבָּה בַּר עוּלָּא: נִקְרָא נִתְעָב, שֶׁנֶּאֱמַר: ״אַף כִּי נִתְעָב וְנֶאֱלָח אִישׁ שׁוֹתֶה כַמַּיִם עַוְלָה״.

**William Davidson Edition - English:**
**Abaye said, and some say** it was **Rabba bar Ulla** who said: Not only is such a person not to be considered a Torah scholar, but he is **called loathsome, as it is stated: “What then of one loathsome and foul, man who drinks iniquity like water”** (Job 15:16). Although he drinks the Torah like water, since he sins, his Torah is considered iniquitous and this makes him loathsome and foul.


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

אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן, מַאי דִּכְתִיב: ״לָמָּה זֶּה מְחִיר בְּיַד כְּסִיל לִקְנוֹת חׇכְמָה וְלֶב אָיִן״ — אוֹי לָהֶם לְשׂוֹנְאֵיהֶן שֶׁל תַּלְמִידֵי חֲכָמִים, שֶׁעוֹסְקִין בַּתּוֹרָה וְאֵין בָּהֶן יִרְאַת שָׁמַיִם.

**William Davidson Edition - English:**
**Rabbi Shmuel bar Naḥmani said** that **Rabbi Yonatan said: What is** the meaning of that **which is written: “Why is there a price in the hand of a fool to buy wisdom, as he has no heart?”** (Proverbs 17:16)? This expresses the following sentiment: **Woe to them, haters of Torah scholars,** a euphemism for the Torah scholars themselves, **who immerse themselves in Torah and have no fear of Heaven.** They are fools; they try to acquire the wisdom of Torah, but since they have no fear of Heaven in their hearts they lack the ability to do so.


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

מַכְרִיז רַבִּי יַנַּאי: חֲבָל עַל דְּלֵית לֵיהּ דָּרְתָּא, וְתַרְעָא לְדָרְתֵּיהּ עָבֵיד.

**William Davidson Edition - English:**
**Rabbi Yannai declared** that the situation may be expressed by the following sentiment: **Pity** him **who has no courtyard but** senselessly **makes a gate for his courtyard.** Fear of Heaven is like the courtyard, and the study of Torah is the gate that provides entrance to the courtyard. The study of Torah is purposeful only if it leads to fear of Heaven.


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

אֲמַר לְהוּ רָבָא לְרַבָּנַן: בְּמָטוּתָא מִינַּיְיכוּ, לָא תִּירְתוּן תַּרְתֵּי גֵּיהִנָּם.

**William Davidson Edition - English:**
**Rava said to the Sages** in the study hall: **I beg of you, do not inherit Gehenna twice.** By studying Torah without the accompanying fear of Heaven, not only are you undeserving of the World-to-Come, but even in this world you experience Gehenna, as you spend all your time in study and fail to benefit from worldly pleasure.


###### Yoma 72b:14
[Yoma 72b:14](https://torahapp.org/share/book/Yoma/r/72b:14)

אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, מַאי דִּכְתִיב: ״וְזֹאת הַתּוֹרָה אֲשֶׁר שָׂם מֹשֶׁה״, זָכָה — נַעֲשֵׂית לוֹ סַם חַיִּים, לֹא זָכָה — נַעֲשֵׂית לוֹ סַם מִיתָה. וְהַיְינוּ דְּאָמַר רָבָא: דְּאוֹמֵן לַהּ — סַמָּא דְחַיָּיא, דְּלָא אוֹמֵן לַהּ — סַמָּא דְמוֹתָא.

**William Davidson Edition - English:**
**Rabbi Yehoshua ben Levi said: What is** the meaning of that **which is written: “And this is the Torah which Moses put** [***sam***] before the children of Israel” (Deuteronomy 4:44)? The word *sam* is written with the letter *sin* and means put; it is phonetically similar to the word *sam* written with the letter *samekh*, meaning a drug. This use of this word therefore alludes to the following: If one **is deserving,** the Torah **becomes a potion [*sam*] of life for him.** If one **is not deserving,** the Torah **becomes a potion of death for him. And this** idea **is what Rava said: For one who is skillful** in his study of Torah and immerses himself in it with love, it is **a potion of life;** but **for one who is not skillful** in his studies, **it is a potion of death.**


###### Yoma 72b:15
[Yoma 72b:15](https://torahapp.org/share/book/Yoma/r/72b:15)

אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי, רַבִּי יוֹנָתָן רָמֵי, כְּתִיב: ״פִּקּוּדֵי ה׳ יְשָׁרִים מְשַׂמְּחֵי לֵב״, וּכְתִיב: ״אִמְרַת ה׳ צְרוּפָה״. זָכָה — מְשַׂמַּחְתּוֹ, לֹא זָכָה — צוֹרַפְתּוֹ. רֵישׁ לָקִישׁ אָמַר, מִגּוּפֵיהּ דִּקְרָא נָפְקָא: זָכָה — צוֹרַפְתּוֹ לְחַיִּים, לֹא זָכָה — צוֹרַפְתּוֹ לְמִיתָה.

**William Davidson Edition - English:**
**Rabbi Shmuel bar Naḥmani said** that **Rabbi Yonatan raised a contradiction: It was written: “The precepts of the Lord are upright, gladdening the heart”** (Psalms 19:9), but it is also written: **“The word of the Lord is refining”** (Psalms 18:31), which implies that the study of Torah can be a distressing process by which a person is refined like metal smelted in a smith’s fire. He reconciles these verses as follows: For one who **is deserving,** the Torah **gladdens him;** for one who **is not deserving,** it **refines him. Reish Lakish said:** This lesson **emerges from that** second **verse itself:** For one who **is deserving,** the Torah **refines him for life;** for one who **is not deserving, it refines him for death.**


###### Yoma 72b:16
[Yoma 72b:16](https://torahapp.org/share/book/Yoma/r/72b:16)

״יִרְאַת ה׳ טְהוֹרָה עוֹמֶדֶת לָעַד״. אָמַר רַבִּי חֲנִינָא: זֶה הַלּוֹמֵד תּוֹרָה בְּטָהֳרָה. מַאי הִיא? נוֹשֵׂא אִשָּׁה, וְאַחַר כָּךְ לוֹמֵד תּוֹרָה.

**William Davidson Edition - English:**
The verse states: **“Fear of the Lord is pure, it stands forever”** (Psalms 19:10). **Rabbi Ḥanina said: This** is referring to **one who studies Torah in purity;** for such a person the Torah will remain with him forever. **What is this;** what does it mean to study in purity? **One** first **marries a woman and afterward studies Torah.** Since he is married, his heart will not be occupied with thoughts of sin, which could lead him to become impure.


###### Yoma 72b:17
[Yoma 72b:17](https://torahapp.org/share/book/Yoma/r/72b:17)

״עֵדוּת ה׳ נֶאֱמָנָה״, אָמַר רַבִּי חִיָּיא בַּר אַבָּא: נֶאֱמָנָה הִיא לְהָעִיד בְּלוֹמְדֶיהָ.

**William Davidson Edition - English:**
In the same Psalm the verse states: **“The testimony of God is faithful”** (Psalms 19:8). **Rabbi Ḥiyya bar Abba said:** This alludes to the fact that the Torah **is faithful to testify about those who study it** and those who do not.


###### Yoma 72b:18
[Yoma 72b:18](https://torahapp.org/share/book/Yoma/r/72b:18)

״מַעֲשֵׂה רוֹקֵם״, ״מַעֲשֵׂה חוֹשֵׁב״, אָמַר רַבִּי אֶלְעָזָר: שֶׁרוֹקְמִין בִּמְקוֹם שֶׁחוֹשְׁבִין.

**William Davidson Edition - English:**
The Gemara returns to its discussion concerning the sacred vessels: The verse states with regard to the covers for the Tabernacle that they are **“work of an embroiderer”** (Exodus 26:36), and it also states they are **“work of a designer”** (Exodus 26:31). How can both descriptions be reconciled? **Rabbi Elazar said: They embroidered the place where they had designed.** They first marked a design on the material in paint, and then they embroidered it.


###### Yoma 72b:19
[Yoma 72b:19](https://torahapp.org/share/book/Yoma/r/72b:19)

תָּנָא מִשְּׁמֵיהּ דְּרַבִּי נְחֶמְיָה: ״רוֹקֵם״ — מַעֲשֵׂה מַחַט, לְפִיכָךְ פַּרְצוּף אֶחָד. ״חוֹשֵׁב״ — מַעֲשֵׂה אוֹרֵג, לְפִיכָךְ שְׁנֵי פַּרְצוּפוֹת.

**William Davidson Edition - English:**
A Sage **taught in the name of Rabbi Neḥemya:** “Work of **an embroiderer”** refers to **needlework,** which **therefore** produces only **one face.** The design is made with a needle passing back and forth from both sides of the curtain, and consequently an identical parallel image, or one face, is formed on both sides. “Work of **a designer”** refers to **woven work,** which **therefore** produces **two faces.** Although formed together, the two sides of the material were not identical; for example, sometimes an eagle appeared on one side while a lion was on the other side.


###### Yoma 72b:20
[Yoma 72b:20](https://torahapp.org/share/book/Yoma/r/72b:20)

בְּאֵלּוּ נִשְׁאָלִין בְּאוּרִים וְתוּמִּים. כִּי אֲתָא רַב דִּימִי, אָמַר: בְּגָדִים שֶׁכֹּהֵן גָּדוֹל מְשַׁמֵּשׁ בָּהֶן, מְשׁוּחַ מִלְחָמָה מְשַׁמֵּשׁ בָּהֶן, שֶׁנֶּאֱמַר: ״וּבִגְדֵי הַקּוֹדֶשׁ אֲשֶׁר לְאַהֲרֹן יִהְיוּ לְבָנָיו אַחֲרָיו״, לְמִי שֶׁבָּא בִּגְדוּלָּה אַחֲרָיו.

**William Davidson Edition - English:**
§ It was taught in the mishna: When dressed **in these** eight garments, the High Priest may **be consulted for** the decision of the ***Urim VeTummim*. When Rav Dimi came** from Eretz Yisrael to Babylonia, he **said:** The **garments in which the High Priest serves** are also worn when the **priest anointed for war serves.** This priest is appointed to recite words of encouragement to the nation before it goes out to war (see Deuteronomy 20:2). **As it is stated: “And the sacred garments of Aaron shall be for his sons after him”** (Exodus 29:29), which is taken to refer **to the one who comes after him in greatness,** meaning the priest whose rank is one lower than the High Priest, i.e., the priest anointed for war.


###### Yoma 72b:21
[Yoma 72b:21](https://torahapp.org/share/book/Yoma/r/72b:21)

מֵתִיב רַב אַדָּא בַּר אַהֲבָה, וְאָמְרִי לַהּ כְּדִי: יָכוֹל יְהֵא בְּנוֹ שֶׁל מְשׁוּחַ מִלְחָמָה מְשַׁמֵּשׁ תַּחְתָּיו כְּדֶרֶךְ שֶׁבְּנוֹ שֶׁל כֹּהֵן גָּדוֹל מְשַׁמֵּשׁ תַּחְתָּיו —

**William Davidson Edition - English:**
**Rav Adda bar Ahava raised an objection, and some say it unattributed:** It is taught in a *baraita*: One **might** have thought that **the son of the priest anointed for war serves in his place,** i.e., he inherits the position, **in the same way that the son of a High Priest serves in his place** if he is fit for the job;