YOMA - 037a – אמר להם הממונה – פרק שלישי - יומא, לז ע”א

And from where do we know that it is with ana (“please”)?^[1]

ומנין שבאנא - that this confession should be [with ana].

Kapparah (atonement) is said here, and kapparah is said there, at Chorev;^[2] just as there it was with ana, so too here it is with ana.

נאמר כפרה בחורב - at the incident of the calf (Shemos 32): “Perhaps I can atone for your sin.”

מה להלן באנא - “Ana, this people has sinned,” and so on.

And from where do we know that it is with the Name?

ומנין שבשם - “Ana Hashem.”

Kapparah is said here, and kapparah is said regarding the eglah arufah;^[3] just as there it is with the Name, so too here it is with the Name.

בעגלה ערופה - “Atone for Your people Israel whom You redeemed, Hashem” (Devarim 21).

Abaye said: Granted, Chorev does not learn from the eglah arufah — what happened, happened;

בשלמא חורב מעגלה לא יליף - to say that the Name should be mentioned there.

מאי דהוה הוה - it has already passed, and it cannot be done again.

but let the eglah arufah learn from Chorev!

אלא עגלה ערופה נילף מחורב - and it should require ana.

And if you say that indeed it is so — but we learned in a Mishnah: The kohanim say, (Devarim 21:8) “Atone for Your people Israel,” and they do not say ana!

והתנן - explicitly, in the passage of the eglah arufah in Maseches Sotah (46a): “The kohanim say,” and so on.

It is a difficulty.

And they respond after him:^[4]

It was taught in a beraisa: Rebbi says: (Devarim 32:3) “When I call out the Name of Hashem, ascribe greatness to our God” — Moshe said to Yisrael: When I mention the Name of the Holy One, blessed be He, you ascribe greatness.

הכי גרסינן - this is the reading: “When I mention the Name of the Holy One, blessed be He,” and so on.

Chananyah, the son of Rabbi Yehoshua's brother, says: (Mishlei 10:7) “The mention of the righteous is for a blessing” — the prophet said to Yisrael: When I mention the Righteous One of the worlds, you give a blessing.

Mishnah

He came to the east of the Azarah, to the north of the altar, the deputy (segan) at his right and the head of the father's house at his left,^[5] and two goats were there.^[6]

מתני' בא לו למזרח - he goes back toward the east, near the entrance; for they did not bring the goats in for the lottery, only that they be within the open area of the Azarah, as it is written (Vayikra 16): “and he shall stand them before Hashem”; but they did not bring it so close toward the Heichal until he came to slaughter it — then they brought it near, as we learn below (53b): “They brought him the goat; he slaughtered it,” and so on.

לצפון המזבח - that is, drawn away from opposite the altar toward the north, so that he faces the space between the altar and the north; for although he does not slaughter it here, nevertheless all its procedures require the north,^[7] and it teaches us that the area opposite the east side of the altar is not “north.”

And an urn was there, and in it two lots. They were of ashkeroa wood; and Ben Gamla made them of gold, and they would mention him for praise.

קלפי - escrin (a small chest) in the vernacular.

של אשכרוע - berosh wood.

יהושע בן גמלא - when he was appointed to the high priesthood.

Ben Katin made twelve spigots for the laver,^[8] for it had only two.

בן קטין - he was a Kohen Gadol.

עשה י"ב דד - for pouring out the water.

He also made a muchni (a mechanism) for the laver, so that its water would not become disqualified by remaining overnight.^[9]

מוכני - explained in the Gemara: a wheel with which to sink it into a pit, so that its water would be connected [to the water of the pit]; otherwise it would become disqualified by remaining overnight, since it was sanctified in a vessel, and it is not befitting the honor of sacred things that sanctified water should become disqualified.

King Munbaz^[10] would make all the handles of the vessels of Yom Kippur of gold.

Helene his mother made a golden candelabrum over the entrance of the Heichal.

נברשתא - a lamp; and similar to it in the book of Daniel (5): “opposite the golden lamp,” in the incident of Belshazzar.

She also made a golden tablet on which the passage of the sotah^[11] was written.

שפרשת סוטה כתובה עליה - so that one would not need to bring a Torah scroll to write from it the sotah scroll in the Mikdash.

Nikanor^[12] — miracles were done for his doors, and they would mention them for praise.

נקנור נעשו נסים לדלתותיו - Nikanor is the man's name, and his miracle is explained in the Gemara.

Gemara

Since it says “to the north of the altar,” this implies that the altar does not stand in the north.

גמ' מדקאמר לצפון המזבח - that he had to draw it away from opposite the altar and toward the north.

מכלל דמזבח לאו בצפון הוי קאי - no part of the altar is in the north of the Azarah; and if they stood even slightly opposite the east side of the altar, they would not be standing in the north.

Whose view is this?

It is Rabbi Eliezer ben Yaakov's, as it was taught: (Vayikra 1:11) “Northward, before Hashem” — that the whole north should be clear; these are the words of Rabbi Eliezer ben Yaakov.^[13]

צפונה על ירך המזבח - tzafonah implies open space: this extra hei means “toward the north,” which is the open space.

But the first part of the Mishnah is Rabbi Elazar the son of Rabbi Shimon!^[14]

והא רישא ר"א בר"ש - who said that the altar is partly in the north, since he validated slaughtering the bull between the Ulam and the altar.

All of it is Rabbi Eliezer ben Yaakov, and it teaches “between the Ulam and the altar.”

כולה ראב"י ותני - in the first part: the bull was standing between the Ulam and the altar, near [the edge of] the area between the Ulam and the altar, by the northern corner of the altar; for he brought it as close as he could to the entrance, because of the Kohen [Gadol]'s weakness. And he could not bring it any nearer than this, for if he brought it in opposite the east side of the altar, it would not be in the north.

The deputy at his right and the head of the father's house at his left:^[15]

Rav Yehudah said: One who walks at the right of his teacher is a boor.

הרי זה בור - even in proper conduct he is not versed.

We learned: The deputy at his right and the head of the father's house at his left!

And furthermore, it was taught: Three who were walking on the road — the teacher is in the middle, the greater one at his right and the lesser one at his left. And so we find with the three ministering angels who came to Avraham: Michael in the middle, Gavriel at his right and Refael at his left!

ג' שהיו מהלכין בדרך - they should not walk one behind the other, but in one row. And so we find with the ministering angels, since it is written (Bereishis 18): “three standing over him” — implying that they stood in one row, one beside the other; for had they stood one behind the other, it would not be “standing over him,” only the first.

Rav Shmuel bar Pappa explained it before Rav Adda: so that he is screened by his teacher.

כדי שיתכסה בו רבו - what it teaches, “at his right,” does not mean that he walks beside him, but behind him; but the greater one is to the right, and the lesser one to the left beside the greater one, and both are directly behind the teacher.

But it was taught: One who walks alongside his teacher is a boor; behind his teacher, he is among the haughty!

ה"ג - this is the reading: “But it was taught: One who walks alongside his teacher is a boor; behind his teacher, he is among the haughty.”

He walks slightly to the side.

דמצדד אצדודי - not directly beside and not directly behind, but so that his teacher screens him on part of his teacher's side.

And an urn was there, and in it two lots:^[16]

The Rabbis taught: (Vayikra 16:8) “And Aharon shall place lots upon the two goats” — [lots] of any material.

One might think he places two on this one and two on that one?

יכול יתן שנים על זה ושנים על זה - and this is what the verse means: “and he shall place on each one of the two of them lots,” which implies two.

The verse says, “One lot for Hashem and one lot for Azazel” — there is here only one lot for the Name, and here only one for Azazel.

ת"ל גורל אחד לה' - “the Name” is written on only one of them, and “Azazel” is written on only one of them.

One might think he places the one for the Name and the one for Azazel on this one, and the one for the Name and the one for Azazel on that one?

יכול יתן של שם ושל עזאזל על זה - to fulfil “and he shall place lots,” two on each one of the two of them, and whichever he wishes he makes for the Name.

The verse says, “one lot” [for Hashem — there is here only one for Hashem, and here only one for Azazel].

ת"ל אחד - from the fact that it says “a lot for Hashem,” I know that it is one; and when it writes “one,” it wrote it to be expounded.

If so, why does the verse say “lots”?

That they should be equal: that he should not make one of gold and one of silver, one large and one small.

Lots of any material^[17] — that is obvious!

It is needed only for what was taught: Since we find with the tzitz that the Name is written on it and it is of gold, one might think this too is so?^[18]

יכול אף זה כן - a lot on which the Name is written.

The verse says “lot,” “lot” — it includes. It includes olive wood, it includes nut wood, it includes ashkeroa wood.

Ben Katin made twelve spigots for the laver, etc.^[19]

It was taught: So that the twelve kohanim, his brothers, who are occupied with the tamid, could sanctify their hands and feet at one time.^[20]

It was taught: In the morning, when it is full, one sanctifies his hands and feet from the upper ones; in the evening, when it has gone down, one sanctifies his hands and feet from the lower ones.

He also made a muchni for the laver, etc.^[21]

What is a muchni?

Abaye said: A wheel with which it was sunk.

King Munbaz made all the handles of the vessels, etc.^[22]

Let him make them themselves of gold…

לדידהו - the vessels.

Tosfos

יכול יתן שנים על זה - it implies that this is the meaning: two on which “for the Name” is written he places on the one for the Name, and two of Azazel on the one for Azazel. But in the Yerushalmi it challenges this from what it says, “One might think he places the one for the Name and the one for Azazel on this one and on that one” — is this not the same as the first? This implies that “two on this one and two on that one” means the one for the Name and the one for Azazel on this one and on that one. And it answers thus: one might think that once he has placed the one for the Name on the one for the Name and the one for Azazel on the one for Azazel, he should switch them and place the one for the Name on the one for Azazel and the one for Azazel on the one for the Name.

יכול יתן של שם ושל עזאזל על זה כו' - Rashi explained: and he chooses whichever he wishes for the Name and whichever he wishes for Azazel. But there is no need to explain so, for then it would turn out that the lot did not determine it, only the naming; and the verse says, “and make it a chatas,”^[23] and we expound from it in Perek Taraf BaKalpi (below, 40b) that the naming does not make it a chatas, only the lot. Rather, it seems to me to explain “one might think he places the one for the Name,” etc., as it is in the Yerushalmi: after he has placed the one for the Name on the one for the Name and the one for Azazel on the one for Azazel, he should switch and place this one's on that one's, to fulfil what is said, “lots,” which implies lots on each one. Alternatively: after they have been determined, he should bring another two lots, of the Name and of Azazel, and place the one for the Name on the one for the Name and the one for Azazel on the one for Azazel.

ת"ל גורל גורל ריבה - however, it is difficult for me: at first it said that we derive it from “lots,” and then it brings a beraisa that derives it from “lot, lot”; and further, above we expounded from what is written, “lots,” that both should be equal. One can answer: what it teaches, “lots of any material,” is not derived from the meaning of “lots”; rather, this is what it means: the Tanna taught that the lots the Torah spoke of are of any material — not derived from here, but from “lot, lot — it includes.”

Notes

1. 1. The Kohen Gadol's confession on Yom Kippur opened with the words ana Hashem, “Please, Hashem, I have sinned…”. The Gemara is looking for a source both for opening with ana and for mentioning the Name.
2. 2. Chorev is Mount Sinai. After the golden calf Moshe said, “Perhaps I can atone for your sin” (Shemos 32:30), and opened his prayer, “Ana, this people has sinned” (32:31).
3. 3. Eglah arufah: when a murdered body is found and the killer is unknown, a calf's neck is broken in a valley, and the kohanim say, “Atone for Your people Israel whom You redeemed, Hashem” (Devarim 21:1–9). That prayer has the word kapper and the Name.
4. 4. This clause is from the Mishnah earlier in the perek: when the Kohen Gadol pronounced the Name in his confession, the people answered, “Blessed be the Name of His glorious kingdom for ever and ever.” The Gemara now looks for a source for that response.
5. 5. The segan was the deputy Kohen Gadol, ready to serve in his place if he became unfit. The rosh beis av was the head of the family of kohanim serving in the Mikdash that day.
6. 6. The two goats of Yom Kippur: lots are drawn over them; the one for Hashem is offered as a chatas, and the one for Azazel is sent away to the wilderness (Vayikra 16:7–10).
7. 7. The holiest offerings (kodshei kodashim), among them the chatas, must be slaughtered in the northern part of the Azarah (“northward, before Hashem,” Vayikra 1:11). Rashi says that the goat's other procedures, such as the lottery, are also done there.
8. 8. The kiyor (laver) was the copper basin in the Azarah from which the kohanim washed (“sanctified”) their hands and feet before the service (Shemos 30:17–21).
9. 9. Water sanctified in a sacred vessel becomes disqualified if it stays in it overnight (linah). Without a remedy the laver would have to be emptied every morning.
10. 10. King Munbaz and his mother, Queen Helene, were rulers of Adiabene who converted and gave generously to the Mikdash.
11. 11. A sotah is a wife suspected of adultery after her husband warned her. The kohen writes the passage of the sotah (Bamidbar 5) on a scroll, dissolves it in water and gives it to her to drink. The tablet let him copy the passage without bringing a Torah scroll.
12. 12. Nikanor brought copper doors from Alexandria for the eastern gate of the Azarah, and a miracle happened to them at sea; the Gemara tells the story below (38a).
13. 13. Rabbi Eliezer ben Yaakov holds that no part of the altar stands in the northern half of the Azarah, so that the whole north is left clear for slaughtering. The Mishnah, saying the goats stood “to the north of the altar,” fits his view.
14. 14. The earlier Mishnah of this perek placed the Kohen Gadol's bull between the Ulam and the altar. That seems to follow Rabbi Elazar the son of Rabbi Shimon, who holds that the altar stands partly in the north, so that the area between the Ulam and the altar also counts as north.
15. 15. When the Kohen Gadol went to draw the lots, the segan walked at his right and the rosh beis av at his left. The Gemara uses this clause to ask about walking at one's teacher's right.
16. 16. The kalpi was an urn standing there; in it were two lots, one inscribed “for Hashem” and one “for Azazel.” The Kohen Gadol drew them out and placed them on the goats.
17. 17. The beraisa means that the lots may be made of any material, wood or metal; they need not be of gold or of any one material.
18. 18. The tzitz is the golden plate on the Kohen Gadol's forehead, engraved “Holy to Hashem” (Shemos 28:36). Since it bears the Name and is of gold, one might think lots bearing the Name must also be gold.
19. 19. Ben Katin, a Kohen Gadol, added spigots to the laver so that it had twelve instead of two; the Gemara now gives the reason.
20. 20. The tamid is the communal olah offered every day, morning and afternoon. Its tasks were divided among several kohanim by lot, and each had to wash at the laver before serving.
21. 21. Ben Katin's muchni was a device for lowering the laver into water at night, so that its water would not become disqualified by remaining overnight.
22. 22. King Munbaz made the handles of the Yom Kippur vessels of gold. The Gemara asks why he did not make the vessels themselves of gold.
23. 23. “And make it a chatas” (Vayikra 16:9). The Gemara learns from it that it is the lot that designates the goat as the chatas, not a spoken designation.