Talmud zu Wajikra 16:1

MISHNAH: The High Priest comes to read. If he wants to read in the byssus garments¹The white garment which he wore for the ceremonies in the Temple building. he may read; otherwise in his own while stole²Greek στολή, ἡ.. The beadle of the synagogue³The synagogue on the Temple Mount, outside the Temple precinct. The president of the Synagogue had to carry the scroll into the Temple courtyard. This clearly is a Pharisaic institution. takes the Torah scroll and hands it to the president of the synagogue, the president of the synagogue hands it to the executive officer of the Temple, the executive officer of the Temple hands it to the High Priest. The High Priest receives it standing, and reads standing. He reads after the death⁴Lev. 16:1–34. and but on the tenth day⁵Lev.23:26–32., rolls up the Torah, keeps it in his bosom, and says: More than what I read before you is written here. On the tenth day in Numbers⁶Num. 19:7–11. he recites⁷קורא always means to recite with the correct masoretic accents. by heart, and pronounces eight benedictions⁸These will be detailed in the Halakhah.: For the Torah, for the Service, for thanksgiving, for the remission of sin, for the Temple, for Israel, for the priests, and general prayer.
He who sees the High Priest reading does not see the burning of the bull and the ram; he who sees the burning of the bull and the ram does not see the High Priest reading. Not because he would not be entitled to it but because the distance was large and the actions happened simultaneously.

²¹This paragraph is also in Megillah 4:5 (75b l. 52), ל. Quoted in Tosaphot Yeshenim70a. There²²Mishnah Megillah 4:5., we have stated: “One skips in prophets; one does not skip in the Torah.²³Public readings of the Torah must present a continuous text. Readings from the Prophets may be pieced together, such as in the Ashkenazic Haftara to Yitro, Is. 6:1–7:6, 9:5–6.” “One skips in prophets,” but one does not skip from one prophet to another, except that one is permitted to skip between the Twelve Prophets²⁴The 12 minor prophets are considered one book. The Ashkenazic Haftara for the Sabbath between New Year’s day and Yom Kippur is composed of Hos. 14:2–10 and either Joel 2:15–27 or Micah7:18–20.. “One does not skip in the Torah.” Rebbi Jeremiah in the name of Rebbi Simeon ben Laqish: Because one does not scroll the book of the Torah in public. Rebbi Yose asked, think of it, if it was a small paragraph²⁵If one continues on the same page after an interruption, nothing has to be scrolled.? But so that Israel should hear the Torah in due order. But did we not state: “he reads after the death⁴Lev. 16:1–34. and but on the tenth day”⁵Lev.23:26–32.? There is a difference since this is the order of the day. You should know this, as Rebbi Simeon ben Laqish said, one never recites from memory but here he recites²⁶The sacrifices detailed in Num.19:7–11 (offered by the High Priest in his year-round “golden” garments) are completely different from those required by Lev. 16, for whose service white linen garments are prescribed. Therefore mention of the text in Num. 19 is essential, but scrolling such a large distance would be an interruption of the public service.. Rebbi Yose ordered Bar Ulla, the beadle of the synagogue of the Babylonians: If there is one Torah²⁷On a day which requires reading two different sections, such as a New Moon celebrated on a Sabbath, or a holiday. Then the Torah has to be scrolled, but this should not be done in public., scroll it behind a curtain. If there are two, take away one and bring the other²⁸This is current Sephardic practice, in contrast to current Ashkenazic procedure where the second Torah is brought before the first is lifted..

Since Rebbi Simeon ben Laqish has this objection, from where does Rebbi Simeon derive it³³The rule that the High Priest is separated from his family for seven days before the Day of Atonement.? Following that of Rebbi Ismael:³⁴Babli 4a. With this Aaron shall come into the Sanctuary³⁵Lev. 16:3., what was said in the matter³⁶Of Aaron’s induction into the High Priesthood.. One separates him all of seven days, he serves all of seven days, and one initiates him all of seven days. Also in this case one separates him all of seven days, he serves all of seven days, and one initiates him all of seven days. Is that spelled out in the matter? But since the death of Aaron’s sons is mentioned in the matter³⁷Lev. 16:1. and they died during the initiation, it is as if the matter was mentioned. Does not in the end Rebbi Simeon ben Laqish understand it from the same verse³⁸He still has to explain the same verse used by R. Joḥanan and Bar Qappara, which he himself proved to be inadequate.? But he is like a person who hears a statement and questions it. Rebbi Yose ben Rebbi Abun said, the reason of Rebbi Simeon ben Laqish is: the glory of the Eternal was dwelling on Mount Sinai³⁹Ex. 24:16.. Just as Moses did not enter the Holiest of Holies before he was sanctified in the cloud all of seven days, so Aaron did not enter the Holiest of Holies before he was inducted by the anointing oil all of seven days⁴⁰It is not a biblical requirement but popular usage supported by an aggadic argument..