Rujukan Talmud untuk Imamat 23:26: Jerusalem Talmud Yoma & Jerusalem Talmud Sotah

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..

MISHNAH: How is the priestly blessing? In the countryside they recited it as three blessings¹⁷⁸Each one of the verses Num. 6:24–26 to be answered by “Amen”., but in the Temple as one blessing¹⁷⁹To be answered by the people at the end by “praised be the Name of the glory of His kingdom forever and ever”.. In the Temple one says the Name as it is written, but in the countryside by its circumlocution¹⁸⁰“The Lord” אֲדוֹנָי or κύριος.. In the countryside the Cohanim lift their hands to the height of their shoulders but in the Temple over their heads except for the High Priest who does not lift his hands over the diadem. Rebbi Jehudah says, the High Priest also lifts his hands over his head, as it is said¹⁸¹Lev. 9:22; since the ritual of blessing with raised hands is derived from this verse, it would be unreasonable to have the Cohanim not conform to Aaron’s, the High Priest’s, example.: “Aaron lifted his hands towards the people and blessed them.” How are the blessings of the High Priest¹⁸²On the Day of Atonement; cf. Mishnah Yoma 7:1.? The organizer of the synagogue¹⁸³On the Temple Mount. This is a non-scriptural ceremony, purely Pharisaic, but followed, at least since Hasmonean times, even by Sadducee High Priests. takes a Torah scroll and gives it to the president of the synagogue; the president of the synagogue gives it to the Second¹⁸⁴The second in command in the Temple after the High Priest; in effect his executive officer.; the Second gives it to the High Priest. The High priest receives it standing, he stands and reads “after the death¹⁸⁵Lev. 16:1–34, the description of the Atonement service.” and “but on the tenth¹⁸⁶Lev. 23:26–32. Winding from Chap. 17 to 23 does not take much time.”; he rolls the Torah tight, puts it in his bosom and says: More than what I read before you is written here. “And on the tenth” in Numbers¹⁸⁷Num. 29:7–11. he recites by heart, and recites eight benedictions¹⁸⁸These are detailed in Halakhah 7.: For the Torah, for the Temple service, for thanksgiving, for forgiveness of sins, for the Temple, for Israel, for the Cohanim, and the remainder of the prayer.