Rujukan Talmud untuk Imamat 16:23: Jerusalem Talmud Yoma

Aaron comes to the tent of Meeting⁵²Lev. 16:23.. From where does he come? From reading the Chapter. Where does he go to? To remove the cup and the pan⁵³For this he has to enter the Holiest of Holies, which only is permitted in white garments.. It is written: He leaves and brings his elevation sacrifice and the people ’s elevation sacrifice⁴⁹Lev. 16:24., and you are saying so? Did not Rebbi Joḥanan say, everybody agrees that the removal of cup and pan follows after the daily evening offering⁵⁴The last action of the High Priest is mentioned in v. 24, the offering of the remaining sacrifices of the day, which includes the daily evening offering. How can one understand R. Joḥanan’s statement since v. 23, which has to be interpreted as referring to removal of cup and pan, precedes v. 24?? Rebbi Yose ben Ḥanina said, the entire Chapter is written in order except for this verse⁵⁵Babli 70b, as Tannaitic statement.. Rebbi Yose said, even this is written in order. Aaron comes to the tent of Meeting. From where does he come? From the first sanctification which he encounters. Where does he go to? To the last sanctification⁵⁶The verse only states that the High Priest has no pause in the day’s service, from the first immersion to the last washing of hands and feet.. Rebbi Mana said before Rebbi Yose: Why do we not say, except the last sanctification⁵⁷Since Lev. 16:23 mentions undressing the white garments but does not mention washing of any kind, whereas in vv. 4,24 it is stated that dressing requires immersion in water, would it not be logical to require washing only for dressing,. not undressing. Then R. Yose’s interpretation becomes impossible.? He answered him, there is a difference since it is written he comes, (he leaves)⁵⁸Since the other two quotes are from Lev. 16:23., this quote from v. 24 has to be deleted.,he takes off the linen garments. ⁵⁹Chapter 3:7, Note 98. Why does the verse say, which he wore? Could we ever think that he could undress what he was not wearing? Then why is it written, which he wore? It brackets undressing and dressing. Since dressing requires sanctification of hands and legs, also undressing requires sanctification of hands and legs. Rebbi Eleazar said, there is another service for which he officiates in white garments. What is it? It is removal of cup and pan⁵³For this he has to enter the Holiest of Holies, which only is permitted in white garments.. Rebbi Joḥanan says, everybody agrees that the removal of cup and pan follows after the daily evening offering⁶⁰Since in vv. 21–22 Aaron is still wearing the white garments which he put on in the morning, and in v. 24 is wearing his golden garments, there would be no reason in V. 23 to have him dress in white garments a second time. Therefore the second wearing has to be after the completion of the daily service in golden garments. The interpretation of R. Yose ben Ḥanina is the only possible one; it is compatible with the explanation which R. Yose gave to R. Mana..

Rebbi Ḥiyya stated: And he shall wear them⁷¹Lev. 16:4, based on a metathesis -לבשם בל שם ., they shall be worn out there, there they were hidden, there they were rotting, and were not qualified for the next Day of Atonement⁷²The Babli 12b and Sifra Aḥare Pereq6(7) have another argument based on Lev.16:23.. [It was stated: Rebbi Dosa says, they were qualified for a common priest.]⁷³Addition of the corrector, possibly from the Babli 12b or Sifra Ṣaw Pereq 2(1). A common priest has to wear linen shirt and trousers for the removal of ashes from the altar; Lev. 6:3. In addition, there is the opinion, stated later in this paragraph, that the common priest’s belt also was simply linen. It was stated⁷⁴Babli 12b and Sifra Ṣaw Pereq 2(1).: Rebbi said, there are two answers in the matter; one for clothing of the High Priest, and one for clothing of the common priest. It was stated⁷⁴Babli 12b and Sifra Ṣaw Pereq 2(1).: Rebbi and Rebbi Eleazar ben Rebbi Simeon did not disagree about the belt of the High Priest on the Day of Atonement that it was of byssus, and on all other days of the year that it contained kilaim⁷⁵A linen belt for the Day of Atonement is prescribed in Lev. 16:4, while for the golden garments the belt is made from gold thread, blue, crimson, and purple wool, and linen (Ex. 28:5,39). The belt of common priests is mentioned as necessary in Ex.28:40, but its materials are not specified ., about what did they disagree? About the belt of the common priest, where Rebbi says, it contained kilaim, but Rebbi Eleazar ben Rebbi Simeon says, it did not contain kilaim. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: The reason of Rebbi, you shall do to Aaron and his sons so, all that I had commanded you⁷⁶Ex. 29:35.. Since the garments of Aaron contain kilaim, so also the garments of his sons contain kilaim. How does Rebbi Eleazar ben Rebbi Simeon explain the verse? Aaron with what is appropriate for him, and his sons with what is appropriate for them.

But is not second quality of Pelusian better than first Indian¹³⁴Then why does the Mishnah not require second quality Pelusian linen for the afternoon service?? A formulation which is an exaggeration¹³⁵Arabic فرط “excess, exaggeration”. The Mishnah is formulated to give leeway in the choice of materials.. There, we have stated¹³⁶Mishnah Menaḥot8:5, about the oil qualified for the lamp and the flour sacrifices in the Temple. Since the Mishnah is known, the corrector’s addition is not absolutely necessary.: “Nothing is better than the best of first quality. [Second tier of the first and first tier of the second are equal.]” But is not the second tier of first quality better than the first of second quality? A formulation which is an exaggeration. What about it? Rebbi Nahman in the name of Rebbi Mana: In the morning, linen is written four times. In the afternoon, linen is written¹³⁷In Lev. 16:23 linen is mentioned only once, in contrast to 4 times in v. 4..