## Yoma Daf 7b

###### Yoma 7b:1
[Yoma 7b:1](https://torahapp.org/share/book/Yoma/r/7b:1)

הָא אֵינוֹ נוֹשֵׂא אֶלָּא עֲוֹן טוּמְאָה שֶׁהוּתְּרָה מִכְּלָלָהּ בְּצִיבּוּר. וְקַשְׁיָא לְרַב שֵׁשֶׁת! תַּנָּאֵי הִיא. דְּתַנְיָא: צִיץ, בֵּין שֶׁיֶּשְׁנוֹ עַל מִצְחוֹ בֵּין שֶׁאֵינוֹ עַל מִצְחוֹ — מְרַצֶּה, דִּבְרֵי רַבִּי שִׁמְעוֹן.

**William Davidson Edition - English:**
Apparently, the frontplate **gains forgiveness only** for **the sin of impurity, which was exempted from its general** prohibition **in** cases involving **the public.** This poses **a difficulty to** the opinion of **Rav Sheshet,** who said that the prohibition of impurity is overridden in cases involving the public, as the *baraita* clearly states that impurity is permitted. The Gemara responds: According to Rav Sheshet, the question of whether the prohibition of impurity is permitted or overridden in cases involving the public **is** the subject of **a dispute between *tanna’im*, as it was taught** in a *baraita*: **The frontplate effects acceptance whether it is on** the High Priest’s **forehead or whether it is not on** the High Priest’s **forehead** when the offering becomes impure. This is **the statement of Rabbi Shimon.**


###### Yoma 7b:2
[Yoma 7b:2](https://torahapp.org/share/book/Yoma/r/7b:2)

רַבִּי יְהוּדָה אוֹמֵר: עוֹדֵהוּ עַל מִצְחוֹ — מְרַצֶּה. אֵין עוֹדֵהוּ עַל מִצְחוֹ — אֵינוֹ מְרַצֶּה. אָמַר לוֹ רַבִּי שִׁמְעוֹן: כֹּהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים יוֹכִיחַ, שֶׁאֵין עוֹדֵהוּ עַל מִצְחוֹ, וּמְרַצֶּה!

**William Davidson Edition - English:**
**Rabbi Yehuda says: As long as it is on his forehead it effects acceptance;** if **it is no longer on his forehead it does not effect acceptance. Rabbi Shimon said to** Rabbi Yehuda: **The** case of the **High Priest on Yom Kippur** can **prove** that your statement is incorrect, **as** on Yom Kippur when the High priest wears only four linen garments the frontplate is **no longer on his forehead, and** it still **effects acceptance.**


###### Yoma 7b:3
[Yoma 7b:3](https://torahapp.org/share/book/Yoma/r/7b:3)

אָמַר לוֹ רַבִּי יְהוּדָה: הַנַּח לְכֹהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים, שֶׁטּוּמְאָה הוּתְּרָה לוֹ בְּצִיבּוּר. מִכְּלָל דְּרַבִּי שִׁמְעוֹן סָבַר טוּמְאָה דְּחוּיָה הִיא בְּצִיבּוּר.

**William Davidson Edition - English:**
**Rabbi Yehuda said to him: Leave** the case of **the High Priest on Yom Kippur, as** the atonement of the frontplate is unnecessary because the prohibition of performing the Temple service in **impurity is permitted in** cases involving **the public.** Learn **by inference** that **Rabbi Shimon holds that impurity is overridden in** cases involving **the public,** and that is why the atonement of the frontplate is necessary. The dispute between Rav Sheshet and Rav Naḥman is based on a tannaitic dispute, and the *baraita* cited above is in accordance with the opinion of Rabbi Yehuda.


###### Yoma 7b:4
[Yoma 7b:4](https://torahapp.org/share/book/Yoma/r/7b:4)

אָמַר אַבָּיֵי: בְּנִשְׁבַּר הַצִּיץ דְּכוּלֵּי עָלְמָא לָא פְּלִיגִי דְּלָא מְרַצֶּה. כִּי פְּלִיגִי דִּתְלֵי בְּסִיכְּתָא, רַבִּי יְהוּדָה סָבַר: ״עַל מֵצַח ... וְנָשָׂא״,

**William Davidson Edition - English:**
The Gemara proceeds to analyze the tannaitic dispute between Rabbi Shimon and Rabbi Yehuda. **Abaye said:** In a case **where the frontplate broke, everyone,** including Rabbi Shimon, **agrees that** the frontplate **no** longer **effects acceptance. When they disagree is** in a case where the frontplate is not on his forehead but is **hanging on a peg. Rabbi Yehuda holds** that the verse: “And it shall be **on the forehead** of Aaron **and** Aaron **shall gain forgiveness** for the sin committed in the sacred things” (Exodus 28:38) means that the frontplate atones for sin as long as it is on his forehead.


###### Yoma 7b:5
[Yoma 7b:5](https://torahapp.org/share/book/Yoma/r/7b:5)

וְרַבִּי שִׁמְעוֹן סָבַר ״תָּמִיד לְרָצוֹן לִפְנֵי ה׳״. מַאי ״תָּמִיד״? אִילֵּימָא: תָּמִיד עַל מִצְחוֹ, מִי מַשְׁכַּחַתְּ לַהּ?! מִי לָא בָּעֵי מֵיעַל לְבֵית הַכִּסֵּא, וּמִי לָא בָּעֵי מֵינַם?! אֶלָּא: תָּמִיד מְרַצֶּה הוּא.

**William Davidson Edition - English:**
**And Rabbi Shimon holds** that emphasis should be placed on the end of that verse: “It shall **be always** upon his forehead that they may **be accepted before the Lord.”** From this, Rabbi Shimon derived that the frontplate always effects acceptance, even when it is not upon the High Priest’s forehead, as **what is** the meaning of the word **always** in the verse? **If we say** that it means that the frontplate must **always** be **on** the High Priest’s **forehead, do you find** that situation in reality? **Doesn’t he need to enter the bathroom,** when he must remove the frontplate bearing the name of God? Similarly, **doesn’t he need to sleep,** at which time he removes the priestly vestments? **Rather,** it means that the frontplate **always effects acceptance,** whether or not it is on his forehead.


###### Yoma 7b:6
[Yoma 7b:6](https://torahapp.org/share/book/Yoma/r/7b:6)

וּלְרַבִּי יְהוּדָה נָמֵי, הָא כְּתִיב ״תָּמִיד״! הָהוּא תָּמִיד שֶׁלֹּא יַסִּיחַ דַּעְתּוֹ מִמֶּנּוּ, כִּדְרַבָּה בַּר רַב הוּנָא. דְּאָמַר רַבָּה בַּר רַב הוּנָא: חַיָּיב אָדָם לְמַשְׁמֵשׁ בִּתְפִילָּיו בְּכׇל שָׁעָה וְשָׁעָה, קַל וָחוֹמֶר מִצִּיץ:

**William Davidson Edition - English:**
The Gemara asks: **And** according **to Rabbi Yehuda as well, isn’t it written: “Always”?** Clearly it does not mean that the frontplate must always be on his forehead. The Gemara answers: **That** term: **“Always,”** teaches that the High Priest must always be aware that the frontplate is on his head, and **that he should not be distracted from it.** This is **in accordance with** the statement **of Rabba bar Rav Huna, as Rabba bar Rav Huna said: A person must touch** the **phylacteries** on **his** head and on his arm **each and every hour,** to maintain awareness of their presence. This is derived by means of **an *a fortiori*** inference **from the frontplate:**