## Yoma Daf 8a

###### Yoma 8a:1
[Yoma 8a:1](https://torahapp.org/share/book/Yoma/r/8a:1)

וּמָה צִיץ, שֶׁאֵין בּוֹ אֶלָּא אַזְכָּרָה אַחַת, אָמְרָה תּוֹרָה: ״עַל מִצְחוֹ תָּמִיד״ — שֶׁלֹּא יַסִּיחַ דַּעְתּוֹ מִמֶּנּוּ. תְּפִילִּין שֶׁיֵּשׁ בָּהֶן אַזְכָּרוֹת הַרְבֵּה — עַל אַחַת כַּמָּה וְכַמָּה.

**William Davidson Edition - English:**
**Just as** with regard to **the frontplate, which has only one mention** of God’s name, **the Torah said:** “It shall **be always upon his forehead,”** teaching that **that he should not be distracted from it,** with regard to **phylacteries, which have numerous mentions** of God’s name in their four passages from the Torah, **all the more so** one may not be distracted from them.


###### Yoma 8a:2
[Yoma 8a:2](https://torahapp.org/share/book/Yoma/r/8a:2)

וּלְרַבִּי שִׁמְעוֹן דְּאָמַר תָּמִיד מְרַצֶּה, וְהָא כְּתִיב ״עַל מִצְחוֹ וְנָשָׂא״! הָהוּא לִקְבּוֹעַ לוֹ מָקוֹם הוּא דַּאֲתָא.

**William Davidson Edition - English:**
The Gemara asks: **And** according **to Rabbi Shimon, who says** that the verse: “It shall be always upon his forehead,” teaches that the frontplate **effects acceptance** even when it is not on the High Priest’s forehead, **isn’t it** also **written: “On his forehead…and shall gain forgiveness”?** The Gemara answers: **That** verse **comes to establish the place** where the High Priest should position the frontplate, not to indicate that it effects acceptance only when it is on his forehead.


###### Yoma 8a:3
[Yoma 8a:3](https://torahapp.org/share/book/Yoma/r/8a:3)

וְרַבִּי יְהוּדָה לִקְבּוֹעַ לוֹ מָקוֹם מְנָא לֵיהּ? נָפְקָא לֵיהּ מֵ״עַל מִצְחוֹ״. וְרַבִּי שִׁמְעוֹן נָמֵי, תִּיפּוֹק לֵיהּ מֵ״עַל מִצְחוֹ״? אִין הָכִי נָמֵי.

**William Davidson Edition - English:**
The Gemara asks: **And** according to **Rabbi Yehuda, from where does he** derive the *halakha* **to establish** the frontplate’s **place** on the High Priest’s forehead? The Gemara answers: **He derives it** from that which is written: **“On his forehead.”** The Gemara asks: **And Rabbi Shimon, too, let him derive** the placement of the frontplate from: **“On his forehead.”** The Gemara responds: **Yes, it is indeed so;** that is Rabbi Shimon’s source.


###### Yoma 8a:4
[Yoma 8a:4](https://torahapp.org/share/book/Yoma/r/8a:4)

אֶלָּא, ״עַל מִצְחוֹ וְנָשָׂא״ מַאי עָבֵיד לֵיהּ? אָמַר לָךְ: רָאוּי לַמֵּצַח מְרַצֶּה, שֶׁאֵינוֹ רָאוּי לַמֵּצַח אֵינוֹ מְרַצֶּה. לְאַפּוֹקֵי נִשְׁבַּר הַצִּיץ, דְּלֹא מְרַצֶּה.

**William Davidson Edition - English:**
The Gemara asks: **Rather,** if so, with regard to the verse: **“On his forehead…and shall gain forgiveness,” what** does Rabbi Shimon **do with** that verse? The Gemara responds that Rabbi Shimon could have **said to you:** The frontplate that is intact and **fit for** placement on **the** High Priest’s **forehead effects acceptance;** that **which is not fit for** placement on **the** High Priest’s **forehead does not effect acceptance.** This comes **to exclude** a case where **the frontplate broke,** in **which** case **it does not effect acceptance.**


###### Yoma 8a:5
[Yoma 8a:5](https://torahapp.org/share/book/Yoma/r/8a:5)

וּלְרַבִּי יְהוּדָה, נִשְׁבַּר הַצִּיץ מְנָא לֵיהּ? נָפְקָא לֵיהּ מִ״מֵּצַח״ ״מִצְחוֹ״. וְרַבִּי שִׁמְעוֹן, ״מֵצַח״ ״מִצְחוֹ״ לָא מַשְׁמַע לֵיהּ.

**William Davidson Edition - English:**
The Gemara asks: **And** according **to Rabbi Yehuda, from where does he** derive the ruling that in a case where **the frontplate broke** it does not effect acceptance? The Gemara responds: **He derives it** from the fact that the Torah did not say **forehead,** and instead said **his forehead,** teaching that it must be fit for the forehead of the High Priest. **And Rabbi Shimon does not learn** anything from the difference between **forehead** and **his forehead.**


###### Yoma 8a:6
[Yoma 8a:6](https://torahapp.org/share/book/Yoma/r/8a:6)

נֵימָא הָנֵי תַּנָּאֵי כְּהָנֵי תַּנָּאֵי. דְּתַנְיָא: אֶחָד זֶה וְאֶחָד זֶה מַזִּין עָלָיו כׇּל שִׁבְעָה מִכׇּל חַטָּאוֹת שֶׁהָיוּ שָׁם — דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר: אֵין מַזִּין עָלָיו אֶלָּא שְׁלִישִׁי וּשְׁבִיעִי בִּלְבַד. רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים אוֹמֵר: כֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה מַזִּין עָלָיו כׇּל שִׁבְעָה, כֹּהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים אֵין מַזִּין עָלָיו אֶלָּא שְׁלִישִׁי וּשְׁבִיעִי.

**William Davidson Edition - English:**
§ The Gemara suggests: **Let us say** that the dispute between **these *tanna’im*,** Rabbi Yehuda and Rabbi Shimon, who disagree with regard to a case of impurity involving the public, **is like** the dispute between **those *tanna’im*, as it was taught** in a *baraita*: **Both** in **this** case of a High Priest prior to Yom Kippur **and** in **that** case of a priest prior to burning the red heifer, on **all seven** days of his sequestering **one sprinkles upon him** purification water mixed with ashes from **all the** previous red heifer **sin-offerings that were** safeguarded **there** in the Temple. This is **the statement of Rabbi Meir.** Since these priests may have become impure with impurity imparted by a corpse at any point prior to their sequestering, one sprinkles the water upon them during all seven days, as there is no certainty which are the third and seventh days. 
**Rabbi Yosei says: One sprinkles** the water **upon him only on the third and seventh** days, not on all seven, as sprinkling upon him twice is sufficient to purify him. 
**Rabbi Ḥanina, the deputy** High **Priest, says:** With regard to **the priest who burns the heifer, one sprinkles** the water **upon him all seven** days. However, with regard to the **High Priest on Yom Kippur, one sprinkles** the water **upon him only on the third and seventh** days.


###### Yoma 8a:7
[Yoma 8a:7](https://torahapp.org/share/book/Yoma/r/8a:7)

מַאי לָאו בְּהָא קָא מִיפַּלְגִי, רַבִּי מֵאִיר סָבַר: טוּמְאָה דְּחוּיָה הִיא בְּצִיבּוּר. וְרַבִּי יוֹסֵי סָבַר: טוּמְאָה הֶיתֵּר הִיא בְּצִיבּוּר.

**William Davidson Edition - English:**
The Gemara clarifies: **What,** is it **not with regard to this** point that **they disagree? Rabbi Meir holds:** The prohibition against performing the Temple service in a state of **impurity is overridden** in cases involving **the public.** Therefore, one sprinkles the water upon the priest all seven days to ensure purification. **And Rabbi Yosei holds:** The prohibition against performing the Temple service in a state of **impurity is permitted** in cases involving **the public.** Therefore, it may be sufficient to sprinkle the water on the third and the seventh days.


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

וְתִסְבְּרָא? אִי סָבַר רַבִּי יוֹסֵי הֶיתֵּר הִיא בְּצִיבּוּר — הַזָּאָה כְּלָל לְמָה לִי? אֶלָּא דְּכוּלֵּי עָלְמָא הָנֵי תַּנָּאֵי סָבְרִי טוּמְאָה דְּחוּיָה הִיא בְּצִיבּוּר.

**William Davidson Edition - English:**
This suggestion surprises the Gemara: **And** how can **you understand** the opinion of Rabbi Yosei in that manner? **If Rabbi Yosei holds** that impurity imparted by a corpse **is permitted in** cases involving **the public, why do I** need **sprinkling at all? Rather,** it must be that **everyone,** i.e., both *tanna’im*, **holds that impurity** imparted by a corpse **is overridden in** cases involving **the public,** and that is why sprinkling is necessary.


###### Yoma 8a:9
[Yoma 8a:9](https://torahapp.org/share/book/Yoma/r/8a:9)

וְהָכָא בְּהָא קָמִיפַּלְגִי, רַבִּי מֵאִיר סָבַר: אָמְרִינַן טְבִילָה בִּזְמַנָּהּ מִצְוָה. וְרַבִּי יוֹסֵי סָבַר: לָא אָמְרִינַן טְבִילָה בִּזְמַנָּהּ מִצְוָה.

**William Davidson Edition - English:**
**And here** the *tanna’im* **disagree with regard to this** matter. **Rabbi Meir holds: We say that immersion at its** appointed **time is a mitzva.** Beginning with the moment that an impure person is eligible for immersion, whenever he immerses, even if he delays doing so, he is purified. Nevertheless, it is a mitzva to immerse as soon as one is eligible. It is similarly a mitzva to have the purification waters sprinkled as soon as the priest is eligible. Since there is concern that perhaps the High Priest became impure during the three days prior to his sequestering, there is an obligation to sprinkle him each day beginning with day one, since that might be the third day of his impurity. **And Rabbi Yosei holds: We do not say that immersion at its** appointed **time is a mitzva,** and the same is true with regard to sprinkling. Therefore, sprinkling on the third and seventh days of his sequestering is sufficient, despite their not necessarily being the third and seventh days of his impurity.


###### Yoma 8a:10
[Yoma 8a:10](https://torahapp.org/share/book/Yoma/r/8a:10)

וְסָבַר רַבִּי יוֹסֵי לָא אָמְרִינַן טְבִילָה בִּזְמַנָּהּ מִצְוָה? וְהָתַנְיָא: הֲרֵי שֶׁהָיָה שֵׁם כָּתוּב עַל בְּשָׂרוֹ — הֲרֵי זֶה לֹא יִרְחַץ וְלֹא יָסוּךְ וְלֹא יַעֲמוֹד בִּמְקוֹם הַטִּנּוֹפֶת. נִזְדַּמְּנָה לוֹ טְבִילָה שֶׁל מִצְוָה — כּוֹרֵךְ עָלָיו גֶּמִי וְטוֹבֵל. רַבִּי יוֹסֵי אוֹמֵר: יוֹרֵד וְטוֹבֵל כְּדַרְכּוֹ, וּבִלְבַד שֶׁלֹּא יְשַׁפְשֵׁף.

**William Davidson Edition - English:**
**And** does **Rabbi Yosei hold** that **we do not say that immersion at its** appointed **time is a mitzva? Wasn’t it taught** in a *baraita*: With regard to **one who had a** sacred **name** of God **written on his flesh, he** may **neither bathe, nor smear oil** on his flesh, **nor stand in a place of filth. If an immersion** by means of which he fulfills a **mitzva happened** to present itself **to him, he wraps a reed over** God’s name **and** then **descends and immerses,** allowing the water to penetrate so that there will be no interposition between him and the water. **Rabbi Yosei says:** Actually, **he descends and immerses in his** usual **manner,** and he need not wrap a reed over the name, **provided that he does not rub** the spot and erase the name.


###### Yoma 8a:11
[Yoma 8a:11](https://torahapp.org/share/book/Yoma/r/8a:11)

וְקַיְימָא לַן דְּבִטְבִילָה בִּזְמַנָּהּ מִצְוָה קָא מִיפַּלְגִי, דְּתַנָּא קַמָּא סָבַר: לָא אָמְרִינַן טְבִילָה בִּזְמַנָּהּ מִצְוָה, וְרַבִּי יוֹסֵי סָבַר: אָמְרִינַן טְבִילָה בִּזְמַנָּהּ מִצְוָה. אֶלָּא, דְּכוּלֵּי עָלְמָא לְהָנֵי תַּנָּאֵי אָמְרִינַן טְבִילָה בִּזְמַנָּהּ מִצְוָה.

**William Davidson Edition - English:**
**And we maintain that it is with regard to** the issue of whether **immersion at the** appointed **time** is **a mitzva that they disagree. The first *tanna* holds: We do not say that immersion at its** appointed **time is a mitzva.** Therefore, one must wait to immerse until he procures a reed with which to cover God’s name, even if it means delaying the immersion. **And Rabbi Yosei holds: We say that immersion at its** appointed **time is a mitzva.** Therefore, one must not delay the immersion until he procures a reed but must immerse immediately. The dispute between Rabbi Meir and Rabbi Yosei was not based on whether or not immersion on time is a mitzva. **Rather,** it must be **that everyone** agrees that according **to these *tanna’im* we say that immersion at its** appointed **time is a mitzva.**


###### Yoma 8a:12
[Yoma 8a:12](https://torahapp.org/share/book/Yoma/r/8a:12)

וְהָכָא בְּהָא קָמִיפַּלְגִי, רַבִּי מֵאִיר סָבַר: מַקְּשִׁינַן הַזָּאָה לִטְבִילָה, וְרַבִּי יוֹסֵי סָבַר: לָא מַקְּשִׁינַן הַזָּאָה לִטְבִילָה.

**William Davidson Edition - English:**
**And here they disagree with regard to this** matter. **Rabbi Meir holds: We equate sprinkling with immersion;** just as immersion at its appointed time is a mitzva, so too, sprinkling at its appointed time is a mitzva. **And Rabbi Yosei holds: We do not equate sprinkling with immersion;** although immersion at its appointed time is a mitzva, sprinkling at its appointed time is not.


###### Yoma 8a:13
[Yoma 8a:13](https://torahapp.org/share/book/Yoma/r/8a:13)

וְרַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים? אִי מַקֵּישׁ הַזָּאָה לִטְבִילָה — אֲפִילּוּ כֹּהֵן בְּיוֹם הַכִּפּוּרִים נָמֵי, אִי לָא מַקֵּישׁ הַזָּאָה לִטְבִילָה — אֲפִילּוּ כֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה נָמֵי לָא!

**William Davidson Edition - English:**
The Gemara asks: **And** with regard to the opinion of **Rabbi Ḥanina, the deputy** High **Priest,** why does he distinguish between sprinkling purification water on the High Priest before Yom Kippur and doing so to the priest before he burns the red heifer? **If he equates sprinkling with immersion,** then one should sprinkle purification water all seven days **even** on **the** High **Priest** prior to Yom Kippur. **If he does not equate sprinkling with immersion,** then **even** on **the priest who burns the** red **heifer** one would **also not** sprinkle purification waters all seven days.


###### Yoma 8a:14
[Yoma 8a:14](https://torahapp.org/share/book/Yoma/r/8a:14)

לְעוֹלָם לָא מַקֵּישׁ, וְכֹהֵן הַשּׂוֹרֵף אֶת הַפָּרָה מַעֲלָה בְּעָלְמָא.

**William Davidson Edition - English:**
The Gemara answers: **Actually, Rabbi Ḥanina, the deputy** High **Priest, does not equate** sprinkling with immersion, and fundamentally, one need not sprinkle purification water all seven days in either case. **And** with regard to the **priest who burns the heifer,** the Sages **merely** established **a higher standard.** This is one of the many stringencies that the Sages instituted with regard to the priest who burns the heifer in an attempt to underscore that the ritual must be performed in purity.


###### Yoma 8a:15
[Yoma 8a:15](https://torahapp.org/share/book/Yoma/r/8a:15)

כְּמַאן אָזְלָא הָא דְּתָנוּ רַבָּנַן: אֵין בֵּין כֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה לְכֹהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים אֶלָּא

**William Davidson Edition - English:**
The Gemara asks: **With whose** opinion, among the *tanna’im* cited above, **does** the following *baraita* **that the Sages taught, correspond? The only** difference **between the priest who burns the heifer and the High Priest** performing the service **on Yom Kippur is**