Levítico 16:4 Referências do Talmudee: Jerusalem Talmud Yoma & Jerusalem Talmud Kilayim

Rebbi Immi in the name of Rebbi Joḥanan: Ancillary services¹³. Actions either such as reading the Torah which is not absolutely necessary, in that its omission does not invalidate the service, or necessary actions which may be performed by a non-Cohen, such as slaughter of sacrifices. are performed in white garments¹⁴But not necessarily in linen garments as prescribed in Lev. 16:4 for all service performed inside the sanctuary.. Rebbi Mattanah said, the Mishnah implies this: “otherwise in his own white stole.” Rebbi Yose asked: Why? Even though they are outside? Is not slaughter only outside and is performed in golden garments¹⁵The Mishnah (3:5, 7:3,6) prescribes that the daily and holiday sacrifices are offered by the High Priest in his golden garments in which he serves all other days of the year.? Rebbi Yasa in the name of Rebbi Joḥanan: If he wants, he performs in golden garments, if he wants, he performs in white garments. We find that slaughter¹⁶While the High Priest must wear his everyday garments (Mishnah 7:7) for all priestly actions required for daily and holiday sacrifices, this is not directly prescribed for slaughter which is not a priestly duty., if he wants, he performs in golden garments, if he wants, he performs in white garments.

¹⁴This refers to the priestly garments mentioned in the Mishnah. A parallel is in Babli Yoma 71b. Rebbi Zeïra said: It is written (Lev. 16:4) “He shall wear a garment of holy bad,” growing singly¹⁵Since בד can mean (1) single strand, connected with Hebrew בדד, Arabic بدّ “to separate”, or (2) linen cloth. It is not explicit in the text that the garments of the High priest for the service of the Day of Atonement have to be of white linen. The meaning (2) of בד is established in this paragraph. In Sifra Aḥare 1(3) בד is taken to mean “double cloth”.. But wool also grows in single strands¹⁶Nothing here proves that בד means linen cloth, not woolen cloth; this shows that the modern acceptation of בד “cloth (of any kind)” was current in the times of the Yerushalmi.. It is explained in tradition (Ez. 44:17): “There should be no wool on them when they officiate inside the inner doors¹⁷In order to make the point clear, the verse is slightly misquoted, “inner doors” instead of “the gates of the inner courtyard”. Since the courtyard reserved for the priests had no gates, the sentence is taken as referring to the ṭriqsin cubit (Chapter 8, Note 93)..” Therefore, on the outside wool may be on them. From where that they may wear kilaim? As it says (Ex. 39:28): “The cap of byssus, the hat-turbans of byssus, the cloth trousers of spun byssus, and the belt of spun byssus, blue, purple, and crimson¹⁸One has to prove that “blue, purple, and crimson” mentioned in the description of the priestly garments and the gobelins of the Tabernacle always refers to blue, purple, and crimson wool..” And it is written (Ez. 44:18): “Linen turbans shall be on their heads, linen trousers shall be on their hips, they shall not belt with sweat.” You infer “byssus” from “byssus”, “byssus” from “turbans”, “turbans” from “turbans”.¹⁹This proves that שש means “linen cloth”. שש is defined by its use as material for the priests’ turbans, which are described as made of linen by Ezechiel. [The Babli (Note 14) interprets שש to mean “spun six-fold”; this is not known to the Yerushalmi.] Just as crimson is made from a living being, so the rest is made from a living being²⁰Since the red color of crimson is made from insects [Sifra Meẓora‘ (14)], so the material of the series in which crimson appears should be of animal origin. {In Hebrew, the terms חיים and דוח חיים only apply to animals, never to plants.} Therefore, it should be some kind of wool. The next sentence then refers back to the discussion that only sheep’s wool and linen do not need a qualifier in their descriptions.. Just as wool cannot have an epithet so linen cannot have an epithet.

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..