Daf Ditty Yoma 2: Sequestration

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MISHNA: Seven days prior to Yom Kippur the Sages would remove the High Priest, who
performs the entire Yom Kippur service, from his house to the Chamber of Parhedrin, a room
in the Temple designated specifically for the High Priest during that period.

And they would designate another priest in his stead to replace him lest a disqualification due
to impurity or another circumstance beyond his control prevent him from entering the Temple on
Yom Kippur.

Jastrow

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Steinzaltz

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Rabbi Yehuda says: The Sages would even designate another wife for him lest his wife die,
as it is stated in the Torah portion of the Yom Kippur service:

,‫ַפּר ַהַחָטּאת‬-‫ו ְוִהְק ִריב ַאֲהֹרן ֶאת‬ 6 And Aaron shall present the bullock of the sin-offering,
.‫ וְּבַﬠד ֵבּיתוֹ‬,‫לוֹ; ְוִכֶפּר ַבֲּﬠדוֹ‬-‫ֲאֶשׁר‬ which is for himself, and make atonement for himself, and for
his house.

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 Lev 16:6

“And it will atone for him and for his house” the Sages interpreted the term: His house, that is
his wife. The priest must be married in order to fulfill this commandment. Due to the concern lest
his wife die, another wife was designated to address that possibility. The Rabbis said to Rabbi
Yehuda: If so, that this is a concern, there is no end to the matter, as what if the designated
replacement wife dies? This possibility need not be a source of concern.

GEMARA: The halakha of sequestering the High Priest prior to his performance of the Temple
service on Yom Kippur is comparable to the sequestering of the priest designated to burn the red
heifer.

Therefore, the Gemara cites that which we learned in a mishna there, in tractate Para: Seven
days prior to the burning of the red heifer, the Sages would remove the priest who burns the
heifer from his house to the chamber that was before the bira at the northeast corner of the
courtyard on the Temple Mount.

And that chamber was called the Chamber of the Stone House. The Gemara explains: And why
was it called the Chamber of the Stone House? It is because all the actions associated with the
red heifer were performed in dung vessels, stone vessels, and earth vessels, which are vessels
that cannot become ritually impure.

Steinzaltz

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Summary

Rav Avraham Adler writes:1

1. Sequestering the Kohen seven days before Yom Kippur. Seven days before Yom Kippur they
would sequester the Kohen Gadol from his house to the Parhedrin Chamber, and they would
prepare for him another Kohen as a substitute, just in case he would become disqualified (from
performing the service). Rabbi Yehudah maintains that they would prepare another wife for the
Kohen Gadol before Yom Kippur, lest his present wife die and it is said regarding the Kohen Gadol
on Yom Kippur, and he shall make atonement for himself and for his household. The words his
household refers to his wife. The Chachamim, however, counter to Rabbi Yehudah that if this is
so, that we have to be concerned for the possibility of the Kohen Gadol’s present wife dying, then
there is no end to the matter, as we would have to be concerned that the second wife may also die.

2. It was called the Chamber of the Stone House because the actions relating to the Parah Adumah
were all performed with utensils made of dung, stone or unbaked clay. Seven day before the Parah
Adumah was burned, they would sequester the Kohen Gadol who would be burning the Parah
Adumah to the chamber in front of the birah, which was in the northeast corner of the Courtyard
of the Bais HaMikdash, and this chamber was referred to as the Chamber of the Stone House. It
was thus called because all of the actions relating to the Parah Adumah were performed with
utensils of dung, stone or unbaked clay. The reason that they only used these utensils is because a
tevul yom is valid to perform the services of the Parah Adumah. [One who was biblically tamei
and immersed in a mikveh to purify himself is called a tevul yom and is prohibited to enter the
Courtyard of the Bais HaMikdash until nightfall.] They would intentionally defile the Kohen who
would burn the Parah Adumah and then immerse him in a mikveh, in order to negate the opinion
of the Sadducees who maintained that the person burning the Parah Adumah must be completely
tahor, i.e. having experienced nightfall. Since a tevul yom could perform the avodah related to the

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Parah Adumah, people might come to be lenient regarding the ritual purity of the Parah Adumah,
so the Chachamim instituted that all procedures related to the Parah Adumah be performed with
utensils that do not contract tumah and people would not treat the Parah Adumah lightly.

3. There is a dispute regarding the meaning of the word birah. The Chamber of the Stone House
was located in the northeast because the Parah Adumah is referred to by the Torah as a chatas, and
a chatas requires slaughtering in the north. The Chachamim thus instituted that the Kohen Gadol
be sequestered in a chamber in the northeast, so that the location serve as a reminder for the Kohen
that he was sequestered to perform the avodah of the Parah Adumah which is referred to as a chatas
and its blood is sprinkled on the east side of the Bais HaMikdash. This will ensure that he be
meticulous in the avodah of the Parah Adumah. This chamber was in front of the birah, which
Rabbi Yochanan maintains was an area on the Temple Mount. Reish Lakish, however, maintains
that the entire Bais HaMikdash was referred to as birah, because it is said the “birah” that I have
prepared.

4. We derive from a verse that the Kohen Gadol must be sequestered for seven days before Yom
Kippur and before performing the service of the Parah Adumah. It is said as he did on this day, so
HaShem commanded to do to atone for you. This verse was said regarding the miluim, when
Aharon and his sons were inaugurated into the Kehunah. Prior to that it is said that for seven days
the Kohanim were required to be sequestered in the Mishkan before performing the avodah for the
first time on the eight day. This implies that there were other times when the Kohen would be
sequestered for seven days. The words to do refers to the service performed with the Parah
Adumah, and the words to atone refer to the services of Yom Kippur.

5. We derive the laws pertaining to a subject where the word tzivah is written before the doing.
The Gemara asks that we can understand that the entire verse cannot be referring to the Parah
Adumah, because it is said to atone, and the Parah Adumah does not serve as atonement, but
perhaps the entire verse refers to Yom Kippur. The Gemara answers that here it is written HaShem
commanded [tzivah] to do and regarding Parah Adumah it is said this is the law that HaShem
commanded [tzivah] saying. Just like there the verse refers to Parah Adumah, also here regarding
the miluim the verse refers to the Parah Adumah. Just like regarding the miluim sequestration was
required, so too regarding Parah Adumah sequestration was required.

6. We derive a gezeirah shavah from a word that is similar to the first word. The Gemara suggested
that we say that the word tzivah refers to other sacrifices as it is said on the day that He commanded
[tzavoso] the Children of Israel, and this would necessitate a Kohen being sequestered before
offering sacrifices in the Bais HaMikdash. The Gemara answers that we derive the word tzivah
from the word tzivah, but we do not derive the word tzavoso from the word tzivah. Although we
learned that two verses can be associated with a gezeirah shavah even if the words are dissimilar,
that dispensation only applies when there is no word that is similar to the first word. Regarding
sequestering the Kohen, however, where it is said tzivah, we learn a gezeirah shavah from the word
that is similar to the first word.

7. We derive something with a fixed time from something else that has a fixed time. We learned
that the words to atone refers to the Yom Kippur service. The Gemara wonders why these words
cannot refer to one who gains atonement through private sacrifices. This question is challenged

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because it is not possible for an individual to know which Kohen will serve on a particular day that
the Kohen would be required to be sequestered. The Gemara then wonders why the entire bais av
of the mishmar cannot be sequestered a week before its appointed day. The Gemara answers that
we derive something that has a fixed time i.e. the avodah of Yom Kippur, from something else that
has a fixed time i.e. the eight day of the miluim, whereas regular sacrifices are brought every day.

8. We derive something that is in effect one time a year from something that is in effect one time
a year. The Gemara then wonders why we cannot say that the verse refers to sacrifices brought
during the festivals, which offers atonement and are at a fixed time. The Gemara answers that we
derive something that is in effect one time a year, like Yom Kippur, from something that is in
effect one time a year, like the miluim, whereas the offerings of the festivals are offered more than
one time a year.

9. We derive sequestration of seven days for the service of one day from sequestration of seven
days for the service of one day. The Gemara then asks that perhaps the verse refers to one specific
festival, and it could be Pesach, which is the festival that Scripture always commences with, or
Sukkos, which has many commandments, like dwelling in a Sukkah, taking the lulav and the other
three species, the aravah service and the nissuch hamayim. The Gemara answers that we derive
sequestration of seven days for a one-day service i.e. Yom Kippur, from sequestration of seven
days for a one-day service i.e. the eighth day of the miluim. We do not, however, derive
sequestration of seven days for seven days of service i.e. Pesach or Sukkos, from a sequestration
of seven days for a one-day service.

10. We derive something that has no sanctity preceding it from something that has no sanctity
preceding it. The Gemara then asks that perhaps the verse refers to Shemini Atzeres, which follows
the seven days of Sukkos, and this could be a case where there is sequestration of seven days for
a one-day service. The Gemara answers that we derive something that has no sanctity preceding it
i.e. Yom Kippur, from something that has no sanctity preceding it i.e. the miluim, and we do not
derive something that has sanctity preceding it i.e. Shemini Atzeres, from something that does not
have sanctity preceding it.

The Gemora asks: But is it not a kal vachomer: If sequestering is required for something that has
no sanctity preceding it, should it not be required (even more so) for something that has sanctity
preceding it? Rav Mesharshiya answers: It is written: like he did on this day. Sequestering is
required only if it is “like this.”

Introduction to Maseches Yoma

Having completed Maseches Shekalim, Daf Yomi now proceeds to Maseches Yoma, the next
masechta in Seder Moed. Although Rosh Hashana comes before Yom Kippur both on the calendar
and in the Vilna printing of Shas, the correct order of Seder Moed places Yoma first. In some
pocket calendars, the Daf Yomi schedule is listed incorrectly, with Rosh Hashana preceding Yoma.
Why was Yoma placed first? According to R’ Sharira Gaon, Yoma was placed before the other
masechtos of the Yomim Tovim (with the exception of Pesachim) in order that it follow soon after

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Shabbos and Eruvin. This is because Yom Kippur resembles Shabbos in certain aspects. They are
both punishable by kareis, whereas the other Yomim Tovim are punishable only by makkos.

The Yom Kippur service:

Two unique aspects of Yom Kippur distinguish it from the other Yomim Tovim: the service of the
Kohen Gadol in the Beis HaMikdash, and the fast. The majority of Maseches Yoma is comprised
of a discussion of these two topics. Each day, the service in the Beis HaMikdash followed a certain
routine. The daily korbanos (tamidim) were offered, as were the incense offerings (ketores); the
Menorah was kindled, and ashes were removed from the Mizbei’ach (terumas hadeshen). On
Shabbos and Yom Tov, the Korban Mussaf was added. This routine, and the various opinions of
the Sages as to how it was performed, and in which order it was performed, are all discussed in
detail in the third chapter.

However, on Yom Kippur the Kohen Gadol would veer from this routine, and perform a unique
service in which he would enter into the Kodesh HaKodashim to burn ketores and throw blood
between the poles of the Aron Kodesh. He would draw lots between two identical goats, to decide
which would be offered as a korban on the Mizbei’ach, and which would be thrown from a cliff to
Azazel. He would also offer a variety of other korbanos unique to Yom Kippur. During our Yom
Kippur davening, we detail this service, which was performed, “When the Heichal stood on its
foundation, and the Mikdash was in its place, and the Kohen Gadol served. His generation would
watch him and rejoice. Fortunate was the eye that saw all this.”

The entire Maseches Yoma, with the exception of the last chapter, examines the Yom Kippur
service of the Beis HaMikdash in detail. “Kodashim kalim”: Through these discussions, we will
become familiar with many basic principles of Seder Kodashim: the daily korbanos, the different
parts of the Mizbei’ach, the status of the different areas of the Beis HaMikdash, and more.

The Chazon Ish was known to refer to Maseches Yoma as “kodashim kalim,” a play on words of
sorts. Generally, this expression refers to korbanos such as shlamim and todah, which have fewer
restrictions than kodshei kodashim. However, taken literally it means, “easy kodashim;” in this
context, the Chazon Ish referred to Maseches Yoma as being less difficult than the masechtos of
Seder Kodashim. The final chapter: The final chapter of Yoma discusses the halachos of Yom
Kippur that are relevant today, including the five types of self affliction that we accept. The chapter
also discusses many other topics of practical interest, such as eating prohibited foods smaller than
the amount that warrants punishment, and the laws of piku’ach nefesh (superseding halacha to
save lives).

A fascinating exposition of teshuva in halacha and aggada completes the Masechta.

Why Yoma?

Many have asked why Maseches Yoma was not entitled Maseches Yom Kippur instead. “Yoma”
means simply a “day.”

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How are we meant to infer that this day refers to Yom Kippur, the Day of Atonement? Perhaps we
can answer based on the Midrash which interprets the possuk, “And it was evening, and it was
morning, one day” (Gen 1:5):And it was evening –refers to the deeds of the wicked. And it was
morning – refers to the deeds of the righteous. One day – refers to a unique day that Hashem gave
to the world, Yom Kippur.

We see then that the possuk itself refers to Yom Kippur simply as “the Day.” Preparation and
holiness The Mishnah states that Rabbi Yehudah maintains that they would prepare another wife
for the Kohen Gadol before Yom Kippur, lest his present wife die, and it is said regarding the
Kohen Gadol on Yom Kippur and he shall make atonement for himself and for his household. The
words his household refers to his wife.

This is truly an amazing concept. The Kohen Gadol was not with his wife on Yom Kippur, and
because of the possibility that his present wife may die and the verse will not be fulfilled, another
woman was designated to be his wife.

Yet, can one imagine the honor that this woman had by being designated as a potential wife of the
Kohen Gadol? She had some affinity with the holiest man of the nation on the holiest day of the
year. This is truly remarkable, and this is a lesson in how we can strive for more sanctity in our
everyday life.

Rachel Scheinerman writes:2

Welcome to Tractate Yoma — the Talmud’s book-length consideration of the most sacred day on
the Jewish calendar: Yom Kippur.

If you are expecting a detailed discussion of prayers of atonement, fasting and the other liturgies
and prohibitions that Jews take on during this day — in other words, if you are expecting a
discussion of Yom Kippur rituals that look familiar — you may be in for a bit of a surprise.

As always, the rabbis take their cues from the Torah. In this case, Leviticus 16, which describes
the elaborate atonement rites performed by the high priest once per year, on the tenth day of the
seventh month. The Torah refers to this solemn day of complete purification, sublime sanctity and
total forgiveness as Shabbat Shabbaton — the Sabbath of Sabbaths. It is the one day each year
when the high priestpays a visit to the inner sanctum of the Temple, the Holy of Holies, and draws
unbearably near to God, the King of Kings. (Catching all the repetition here? That last phrase in
Hebrew is actually literally “King of Kings of Kings” indicating that God ruled over emperors who
styled themselves “kings of kings.”) The ritual is vital — and perilous.

If you are not familiar with this description of the Yom Kippur ritual, you may wish to read
it before you embark on this tractate; it is the basis of everything we are about to study.

Those who have been with us for a while on this Daf Yomi journey will recall that Tractate
Pesachim, which details the laws of Passover, was almost singularly focused on the paschal
sacrifice. That tractate worked its way chronologically through the ritual that celebrates Israel’s

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redemption from Egypt. Likewise, this tractate works its way chronologically through the ritual
that brings an inevitably imperfect people back to God.

If Passover celebrates the moment God reached out to Israel, brought them to freedom and forged
an everlasting covenant with them, Yom Kippur is the day that Israel comes together to reach out
to God to repair and rededicate that relationship — to make it clean and new again. On Passover,
the entire nation comes together for a joyous barbeque celebrating the beginning of the relationship
with Israel’s one true God. On Yom Kippur, the nation fasts while the high priest alone enters the
sacred Holy of Holies to approach God on their behalf, to demonstrate that this stubborn and highly
imperfect nation still chooses the God who chose them.

Because the fate of Israel’s relationship with God rested on the shoulders of just one man, the high
priest, he had to be up to the job. To prepare, he required extensive training every year — high
priest boot camp, if you will — as the mishnah at the top of today’s page begins to explain:

Seven days prior to Yom Kippur, the sages would remove the high priest from his house to
the Chamber of Parhedrin (a room in the Temple specifically for this period of preparation).
And they would designate another priest in his stead lest he become disqualified.

The high priest is sequestered away to ensure that he is in a state of purity ahead of the Yom Kippur
service, when he carries the weight of the combined sins of the community on his shoulders. In
the Gemara, the rabbis draw a parallel between this period of sequestration and the
isolation Aaron and his sons took upon themselves in the wilderness when they, the first priests,
prepared to perform the sacrificial service for the very first time. They also compare it to other
periods of high priestly sequestering: before the ritual of the red heifer and before other holidays.
Continuing in the mishnah:

Rabbi Yehuda says: They even designate another wife for him lest his wife die, as it is
stated: And it will atone for him and for his house. (Leviticus 16:6) "His house" — that is his
wife.

The need to have everything perfectly in line for the awesome Day of Atonement is so great that
Rabbi Yehuda tells us they even designate an emergency back-up wife, because the Torah says
that the ritual is performed on behalf of the high priest and his household. To fulfill the words of
Torah properly, he must have a household.

The sages demur from Rabbi Yehuda, pointing out that if we designated a back-up wife we might
say he needs a back-up for the back-up wife, and a back-up for that wife and then: there would be
no end to the matter.

But then again, when the fate of the entire nation rests on your shoulders, can you really be too
careful?

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Rabbi Johnny Solomon writes:3

In the first Mishna (Yoma 1:1) of our new Massechet (Yoma 2a) we are told that while the Kohen
Gadol was sequestered for seven days before Yom Kippur, a further safety measure was taken to
ensure the smooth running of the Yom Kippur service by designating a second Kohen Gadol as
his ‘understudy’. This was due to the concern that ‫ – שמא יארע בו פסול‬perhaps the first Kohen Gadol
may become ‫( טמא‬spiritual impure) and would become disqualified to lead the Yom Kippur
service. Therefore, by having an understudy who was trained in the Yom Kippur ritual and who
was careful to maintain his ‫( טהר‬pure) status, an immediate replacement would have been available
where necessary.

The Mishna then proceeds to present the view of Rabbi Yehuda who states that since, according
to Vayikra 16:6, the Kohen Gadol needs to be married, he should therefore have an ‘understudy’
wife who would be married to him ‘on paper’ - for that day only - due to the concern that ‫שמא‬
‫ תמות אשתו‬i.e. perhaps his wife may die which would render him disqualified to lead the Yom
Kippur service.

However, the Rabbis challenged Rabbi Yehuda and said, ‫אם כן אין לדבר סוף‬, which literally
translates as, ‘if so, there is no end to the matter’, and which means here that if you are going to
require an understudy wife, then you might as well require an understudy of the understudy - since
it is possible that the understudy herself may die. However, given the incredibly low likelihood of
such events transpiring (as also possibly due to the seeming impropriety of the Kohen Gadol
having two wives, and what this would mean for the specific woman concerned), the Rabbis took
the view that there is no need for the Kohen Gadol to have an understudy wife.

The problem, however, is glaring, because if the Rabbis were of the belief that ‫אם כן אין לדבר סוף‬,
then why do they require an understudy Kohen Gadol on the basis that ‫ ?שמא יארע בו פסול‬The
answer, it would seem (as per Yoma 13a), is that the Rabbis were concerned about the more likely
possibility that the Kohen Gadol may become ‫טמא‬, while they were not concerned about the less
likely possibility that his wife may suddenly die.

From here we learn that while thinking about and planning for possibly unexpected and
undesirable outcomes is prudent, thinking about and planning for all possible unexpected and all
undesirable outcomes is unnecessary. It is this question that is being debated here between the
Rabbis and Rabbi Yehuda, and the conclusion – where we rule in accordance with the Rabbis –
comes to teach us that while it is good to be prepared, we need not try and prepare ourselves for
every possible life eventuality because, were we to take such an approach, ‫ – אין לדבר סוף‬there is
no end to the matter.

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 "SEVEN DAYS BEFORE YOM KIPPUR..."
Rav Mordechai Kornfeld writes:4

Maseches Yoma begins with the words, "Seven days before Yom Kippur we separate the Kohen
Gadol from his family...."

The MAHARSHA suggests that when Rebbi compiled the Mishnah, he opened Maseches Yoma
with these words as an allusion to Yom Kippur. Yom Kippur, the holiest day of the year, is unique
among all of the days of the year. The name of the Maseches, "Yoma" -- "[the] Day," alludes to
the uniqueness of the day.

The number seven alludes to holiness, as the seventh day of the week is Shabbos. Similarly, the
Pesikta explains that Rosh Hashanah and Yom Kippur occur in the seventh month because of the
holiness of these days. (See also the VILNA GA'ON in Kol Eliyahu, Parshas Emor.)

There are a total of seven festivals mid'Oraisa. The seven festivals correspond to the seven days of
the week. The first six festivals (the first and last days of Pesach, one day of Shavuos, one day of
Rosh Hashanah, the first and last days of Sukos) correspond to the first six days of the week. The
seventh festival, Yom Kippur, corresponds to the seventh day of the week, Shabbos. The Torah
compares the holiness of Yom Kippur to the holiness of Shabbos when it refers to Yom Kippur as,
"Shabbos Shabbason" (Lev. 16:31). The holiness of Yom Kippur is expressed in its unique
prohibition of Melachah. While the prohibition of Melachah on all other festivals is lenient in some
respect (for example, Melachah for the sake of food preparation is permitted), on Yom Kippur
there is no allowance to perform any Melachah. Just as Shabbos is the holiest of the days of the
week, Yom Kippur is the holiest of the festivals.

Based on the Maharsha's words, an even more profound relationship between the seven festivals
and the seven days of the week is evident. Each of the successive festivals parallels its
corresponding weekday in remarkable ways.

The first day of Pesach parallels the first day of Creation, the day that is called by the Torah "Yom
Echad" -- "day one." Rashi explains (based on the Midrash) that the first day of Creation is called
"Yom Echad" because it was the singular day in history on which Hashem was truly the only Being
in this world ("Yom Echad" is thus interpreted as "the day of the One"). Even the angels were not
created until the second day.

On Pesach, too, it was Hashem Himself, without the medium of any divine or worldly agent, who
went forth to strike the Egyptians and free His people from bondage, as it says, "'Thus says
Hashem: At midnight I am going out into the midst of Egypt, and every firstborn in the land of
Egypt shall die...' (Ex 11:4). 'I' and not an angel; 'I' and not a seraph..." (Hagadah Shel Pesach).
Moreover, on the first day of Creation, Hashem created light. The Midrash (as cited by Rashi to
Gen. 1:4) teaches that the primordial light was deemed too holy for this material world, and thus
it was "hidden away" and reserved for the time when Hashem would reveal Himself to the

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righteous. On the night of the Exodus, the divine light of the first day of Creation shined brightly
(Zohar 2:38a; see also Parasha Page, Pesach 5756).

2. On the second day of Creation, Hashem made the "firmament" ("Raki'a") to "divide between
water [on earth] and water [in the heavens]." This parallels the second festival, the seventh day of
Pesach, which commemorates the splitting of the Sea. (The RAMBAM draws this parallel in his
commentary to Avos 5:6. See also Rashi to Megilah 31a, DH Vayehi.)

3. On the third day of Creation, Hashem created the fruit-bearing trees (Gen. 1:11). The Gemara
in Rosh Hashanah (16a) teaches that on Shavuos, the third festival, Hashem judges and determines
the quality of the fruit harvest of the coming year. For this reason, Shavuos is the first day of the
year on which the Bikurim, the first-fruit offerings, are brought to the Beis ha'Mikdash.
In addition, the Torah, which was given at Har Sinai on Shavuos, is called the "tree of life" (Mishlei
3:18). Moreover, the third day of Creation is the only day described twice with the phrase "Ki Tov"
("it was good"). The Gemara in Berachos (5a) teaches that "Tov" refers to the Torah (as derived
from Mishlei 4:2).

4. On the fourth day of Creation, Hashem created the celestial bodies -- the sun, moon, stars, etc.
That day marked the beginning of the lunar and solar cycles. Rosh Hashanah, the fourth festival,
marks the beginning of the annual lunar cycle (Rosh Hashanah 2a; see also Parasha Page, Rosh
Hashanah 5756).

5. The fifth day of Creation is thematically related to Sukos, the fifth Yom Tov. It was on the fifth
day that Hashem commanded the waters to "swarm with crawling living things and birds to fly in
the heavens" (Gen. 1:20). All of that day's creations issued forth from the waters. The festival of
Sukos comes at the beginning of the rain season, and a central theme of the festival is the
supplication for rain. It is on Sukos that Hashem judges the world with regard to the amount of
rain which will fall during the coming year (Rosh Hashanah 16a). Special water-libations are
performed, special prayers are recited, and branches are waved exclusively on Sukos to beseech
Hashem to provide an adequate supply of water, the life-giving elixir that will preserve all of the
creatures of the world during the coming year.

Moreover, the Torah gives special mention to one creature of the sea that was created on the fifth
day: the Leviathan (Gen. 1:21, and Rashi there). The Gemara in Bava Basra (75a) relates that at
the time of Mashi'ach, Hashem will "make a Sukah out of the hide of the Leviathan for the
righteous" (Bava Basra 75a).

6. The sixth day of Creation is the day on which man was created. Rashi (Num. 29:35) writes that
the central theme of Shemini Atzeres (which is also Simchas Torah) is the uniqueness of the Jewish
people. On Simchas Torah we celebrate with the Torah and express our joy that Hashem gave us
the Torah and the Mitzvos. On this day we celebrate the creation of the "spiritual man," for it is
the Torah that sets the Jew apart from all the other peoples and gives him his unique role in the
world.

In addition, all of the other days of Creation are referred to as "Yom Sheni" -- "a second day,"
"Yom Shelishi" -- "a third day," and so on. The sixth day, however, is called "Yom ha'Shishi" --

15
"the sixth day." Rashi comments that this alludes to the fact that the Torah would be given on
the sixth day (of the month of Sivan) many centuries later. Hashem stipulated with all of creation
that its existence was conditional upon the acceptance of the Torah by the Jewish people at Sinai.
Accordingly, it is appropriate that the sixth festival of the year is dedicated to the celebration of
the Jewish people's possession of the Torah.

7. The seventh day of the week parallels Yom Kippur in several ways. As the Maharsha writes,
Yom Kippur is the only one of the festivals on which all manner of Melachah is forbidden (even
work necessary for food preparation). This cessation of creative activity mirrors the laws of the
Shabbos, the day on which Hashem "rested" from creating the world.

In addition, it was on the seventh day that Hashem forgave Adam for his sin of eating the forbidden
fruit. When Adam repented, Hashem pardoned him and allowed him to live. This was the first --
and hence archetypal -- case of atonement for sin. The Midrash teaches that it was Adam who
composed the "Psalm for the Shabbos Day" (Psalm 92). The Midrash interprets the opening verse
as saying, "It is good to confess one's sins before Hashem" (Midrash Shocher Tov). Similarly,
Yom Kippur was the first time that Hashem granted forgiveness to the Jewish people as a nation.
Rashi (Deut. 9:18) teaches that Yom Kippur was the day on which Hashem forgave the Jewish
people for the sin of the Golden Calf, and this is why Yom Kippur was singled out as the Day of
Atonement for all times.

The underlying idea represented by the parallelism between the festivals and the days of the week
seems to be that the seven festivals represent seven aspects of the formation of the spiritual world,
just as the seven days of the week represent seven stages in the creation of the physical world.
When the Jewish people observe the seven festivals, they elevate the mundane and material world
of the seven days of creation to a higher spiritual plane. Accordingly, when a Jew observes the
Torah's festivals properly, he creates a unique, spiritual dimension in his life.

THE SOURCE FOR "PERISHAH" ON YOM KIPPUR

Our daf derives the law of Perishah ("separation") for the Kohen who performs the procedure of
the Parah Adumah from the word "La'asos" in the verse, "Tzivah Hashem La'asos" (Lev. 8:34), in
the Parshah of the Milu'im. The Gemara asks that perhaps the verse does not refer to Parah Adumah
at all. Rather, it teaches only that the Kohen Gadol who performs the Yom Kippur Avodah requires
Perishah, because the word "Tzivah" appears in this verse and in the verse that discusses the
Avodah of Yom Kippur (Lev. 16:34). What, then, is the source that the Kohen who handles the
Parah Adumah requires Perishah?

What is the Gemara's question? If the law of Perishah for the Kohen Gadol on Yom Kippur is
derived from the word "Tzivah," then the word "l'Chaper" is no longer necessary to teach Perishah
for the Kohen Gadol on Yom Kippur, and it may be used as the source for Perishah for the Kohen
who handles the Parah Adumah!

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(a) The TOSFOS HA'ROSH suggests that once "Tzivah" teaches that the verse refers to Yom
Kippur, it is simply the style of the verse to say the word "l'Chaper" with regard to Yom Kippur.
It is not intended to teach anything else.

(b) The RI HA'LAVAN explains that if "Tzivah" refers to Yom Kippur, then "l'Chaper" refers to
Korbanos (and not to Parah Adumah), as the Gemara later asks. (See also TOSFOS DH v'Eima
Tzivah.)

(c) The RITVA suggests that if the verse would have said only "l'Chaper," one might have thought
that only on the very first Yom Kippur in history did the Kohen Gadol need to do Perishah.
Therefore, another phrase is required to teach that every Kohen Gadol, on all subsequent years,
also needs Perishah. (The Gemara makes a similar suggestion later on 4a.)

(d) The RITVA says in the name of TOSFOS that if the verse would have said only "Tzivah," we
would have assumed that it refers to both Yom Kippur and Parah Adumah; since one is not more
implicit in the verse than the other, we would have derived both of them. The word "l'Chaper"
teaches that "Tzivah" refers exclusively to Yom Kippur.

WHY "PERISHAH" IS NOT REQUIRED FOR ALL KORBANOS

Our daf says that a Gezeirah Shavah teaches that just as Perishah is required for the Milu'im (the
inauguration of the Kohanim), so, too, Perishah is required for the Kohen who prepares the Parah
Adumah. The word "Tzivah" is written in the Parshah of the Milu'im in the verse, "Tzivah Hashem
La'asos..." (Lev. 8:34), and the word "Tzivah" is also written in the Parshah of Parah Adumah
(Num. 19:2).

The Gemara asks that perhaps the Gezeirah Shavah from the verse in the Parshah of Milu'im,
"Tzivah Hashem La'asos," does not refer to Parah Adumah, but rather to all Korbanos, since a
form of the word "Tzivah" is written with regard to all Korbanos (Lev. 7:38). RASHI explains that
the Gemara's question is that every Kohen who offers a Korban Tzibur should need to perform
Perishah for seven days before he offers the Korban.

(a) Why does Rashi explain that the Gemara's question is that Perishah should be required
whenever a Kohen offers a Korban Tzibur? The verse which mentions "Tzivah" in the Parshah of
Korbanos (Lev. 7:38) refers to Korbenos Yachid.

(b) The Gemara discusses its earlier teaching (2a) that the requirement of Perishah for the Kohen
Gadol prior to Yom Kippur is derived from the word "l'Chaper" in the verse, "Tzivah Hashem
La'asos l'Chaper Aleichem" (Lev. 8:34). The Gemara again asks that perhaps that verse does not
refer to Yom Kippur, but rather to all Korbanos, because the verse says the word "l'Chaper" in the
Parshah of Korbanos. Rashi there explains that the Gemara's question is that a Kohen who offers
a Korban Yachid should need Perishah. Why does Rashi now explain that the Gemara's question
refers to Korbenos Yachid, while earlier he explains that the Gemara's question refers to Korbenos
Tzibur?

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(c) After the Gemara asks its second question, that "l'Chaper" should teach that Korbanos (and not
Yom Kippur) require Perishah, the Gemara rejects that suggestion and says that Korbanos cannot
require Perishah because we do not know which Kohen will perform the Avodah with each
Korban. Why does the Gemara not reject its earlier question with the same logic? (GEVURAS
ARI and others)

The Gemara's suggestion that "l'Chaper" should teach that a Kohen needs Perishah whenever he
offers Korbanos bothered Rashi for a number of reasons.

1. The Gemara asks that "l'Chaper" should teach that the Kohen requires Perishah before he offers
the Korbanos, and not that the Kohen Gadol needs Perishah before Yom Kippur. This teaching,
however, will include the Kohen Gadol in the requirement of Perishah anyway, because of the
Korbanos of Yom Kippur that he offers! (TOSFOS asks this question.)

2. Second, the Gemara answers that we do not know which Kohen will perform the Avodah of
each Korban, and therefore Perishah cannot be a requirement for offering Korbanos. The Gemara's
answer is not clear. A Korban Tzibur is offered at a specific time, and thus seven days before that
time we should separate a Kohen who will perform the Avodah!
Even if the Gemara refers to a rare case of a Korban Tzibur that does not have a set time (such as
the Se'irei Avodah Zarah or the Par He'elem Davar), it is still possible to choose a Kohen on the
day that it becomes known that such a Korban must be offered and have him do Perishah for seven
days before he offers the Korban.

3. The third question that bothered Rashi is that the Gemara answers that Perishah cannot be
necessary for Korbanos, because Korbanos are not similar to the Milu'im. The Milu'im had a set
time ("Kavu'a Lo Zeman"), while the Korbanos have no set time but are brought every day. Rashi
explains that the Gemara's question refers only to Korbanos which are described by the word
"l'Chaper" (or a form thereof). However, there is no Korban Tzibur which is offered every day
which is described by the word "l'Chaper"! (It does not say "l'Chaper" with regard to the Korban
Tamid. It says "l'Chaper" only with regard to the Chata'os of Rosh Chodesh and of the Mo'adim,
but those Korbanos indeed have a set time, and thus the Gemara's answer does not apply to them.)
(According to an alternate Girsa in the Gemara's answer, the Gemara says, "It is not brought on a
set basis; sometimes it is brought and sometimes it is not brought." According to this Girsa, too,
the Gemara cannot be referring to the Korban Tamid or the Korbanos of the Mo'adim, because
they are always brought at their given times. To what Korban Tzibur, then, does the Gemara refer?)
Because of these questions, Rashi has no choice but to explain that when the Gemara asks that
"l'Chaper" should teach that Korbanos require Perishah, it refers to Korbenos Yachid. This explains
why the Kohen Gadol will not need Perishah before Yom Kippur; the Korbanos of Yom Kippur
are Korbenos Tzibur (see Rashi to 6b, DH Hutrah, and Insights there). This answers the first
question that bothered Rashi.

This explanation also answers the second question. The Gemara says that we do not know which
Kohen will bring the Korban, because the Gemara is referring to a Korban Yachid. It is never
known in advance whether a Korban Yachid will be brought (for it is up to the individual who
brings the Korban), and thus it is not possible to choose a Kohen seven days in advance.

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With regard to the third question, when the Gemara says that the Korbanos are brought every day
and thus they have no set time, it is referring to Korbenos Yachid and it means that they could be
brought every day. (According to the other Girsa, the Gemara says this explicitly, "sometimes it is
brought and sometimes it is not brought.")

This approach explains how Rashi answered the three questions that bothered him, and it also
resolves the three questions that the Acharonim ask on the Gemara and on Rashi:

(a) Rashi explains that the Gemara's question from the word "Tzivah" refers to Korbenos Tzibur,
because the Gemara does not answer, as it does later in response to another question, that we do
not know which Kohen will perform the Avodah such that he could do Perishah. Since we know
when a Korban Tzibur will be brought, it is possible to select the Kohen early and have him do
Perishah. The Gemara asks only from Korbenos Tzibur at this point because it assumes that there
is no question from Korbenos Yachid, as no one knows when a Korban Yachid will be brought
and thus Perishah cannot be done for it.

(b) However, when the Gemara later asks that "l'Chaper" should teach that Korbanos need
Perishah, it refers to Korbenos Yachid because the Torah does not say "l'Chaper" with regard to
the basic Korban Tzibur, the Tamid. This is also evident from the Gemara's answer which says
that we do not know which Kohen will offer the Korban; in the case of a Korban Tzibur,
it is known which Kohen will offer the Korban because we can select the Kohen seven days before
the Korban is to be offered. In the case of a Korban Yachid, though, we indeed do not know when
a Yachid will need his Korban to be offered.

(c) When the Gemara first asks that "Tzivah" should teach that Korbanos require Perishah, it does
not answer that we do not know which Kohen will bring the Korban, because the question still
would remain in the case of Korbenos Tzibur. Since we know when Korbenos Tzibur will be
brought, we would be able to select a Kohen and separate him for seven days prior to the offering
of the Korban Tzibur. The Gemara does not ask the question from "l'Chaper" on the case of a
Korban Tzibur, because the word "l'Chaper" is not used with reference to the Tamid. As for the
other Korbenos Tzibur which are described by the word "l'Chaper" (those of the Mo'adim), the
Gemara indeed asks immediately afterwards that the verse may be referring to the Mo'adim
(because of the Korbanos that are brought on those days).

Introduction to the Tractate

Steinzaltz (OBM) writes:5

Tractate Yoma deals with the Day, that unique day of the year, Yom Kippur. It is a time of special
sanctity that exceeds the sanctity of all other Festivals. Yom Kippur is the day when reality
transcends standard boundaries and conventions, as it is stated in the Torah: “For on this day shall
atonement be made for you, to purify you; from all your sins shall you be purified before the Lord”

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(Lev. 16:30). It is the Festival celebrating the elimination of all flaws and transgressions and a
return to the initial state of purity.

And you shall not go out from the opening of the Tent of Meeting seven days, until the days of your
consecration be fulfilled; for He shall consecrate you seven days. As has been done this day, so
the Lord has commanded to do, to make atonement for you. (Lev. 8:33-34)

When Yom Kippur was observed in its fullest sense, it was a day on which the three sublime
sanctities would converge: the sanctity of time, as this day was established as the day of
purification and absolution for transgressions; the sanctity of place, as “once each year”
(Lev. 16:34) the sacred Temple service was performed in the most sacred place, the Holy of
Holies where it is prohibited for any person to enter under any other circumstances; and the sanctity
of humanity, as the Temple service is performed on this day exclusively by the High Priest, the
most sanctified person in the congregation of Israel.

And the Lord said unto Moses: Speak unto Aaron your brother, that he come not at all times into
the Sanctuary within the veil, before the Ark cover which is upon the Ark; that he die not; for I
appear in the cloud above the Ark cover. (Lev. 16:2)

The convergence of these three sanctities is the primary activity on Yom Kippur, as it is described
in the Bible, the Mishna, and the Talmud. Therefore, most of the matters addressed in Massekhet
Yoma pertain to the sacred Temple service, the numerous and complex offerings sacrificed on that
day, and the preparation and service of the High Priest. Consequently, most of the subject matter
in this tractate belongs in the talmudic order of Kodashim, in terms of the problems raised and in
terms of its unique methodology. Only a relatively small section of Tractate Yoma addresses
the halakhot of Yom Kippur that relate to the entire Jewish people.

The essence of Yom Kippur and its primary element is the entrance of the High Priest into the Holy
of Holies to burn the incense and sprinkle the sacrificial blood, to atone for and purify the Jewish
people once each year. The ritual that symbolizes these two aspects of atonement reaches its climax
in the service of the two Yom Kippur goats.

The backdrop to all these rituals in the Temple is the Sabbath of solemn rest
– Shabbat shabbaton – a day of rest from all labor, a day without eating or drinking, a day of
abstaining from all the pleasures of this world. It is a day to transcend the constraints of daily life
in preparation for the atonement provided by God.

Of Priests and Priestly Families

Massekhet Yoma is a chronological presentation of the various activities that take place in
preparation for the Temple service on Yom Kippur, beginning with those things that need to be
done prior to the holiday, and culminating with the day itself.

The first Mishna in the massekhet teaches how the Kohen Gadol is taken aside for an entire week
of preparation and purification in anticipation of Yom Kippur. Since the entire complicated service
will be done by him, reaching a climax with his entering the Holy of Holies – it was clear that

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serious preparation was essential. The Sages of the Talmud learned this from the Torah’s
description of the Tabernacle in the desert, where Aaron and his sons were confined for a week
during the ceremonies inaugurating the Mishkan to practice the service that needed to be done
afterwards.

This preparation became even more important during the Second Temple period. Although the
ideal Kohen Gadol should have been a scholar and righteous person, for a variety of reasons the
person who filled the position during that period often did not live up to that expectation. This led
the Sages to institute rules that would ensure that the High Priest would be knowledgeable in the
service that he was to perform, and that he would do it correctly.

Aside from the day of Yom Kippur, all of the kohanim have the opportunity, and, in fact, were
required, to take a turn in the Temple service. Our Gemara asks whether every beit av – family of
priests – should be required to spend a week preparing for their turn working in the Beit ha-
Mikdash, a suggestion ultimately rejected by the Gemara.

The idea of patrilineal priestly families – of a beit av – stems from a very early division of
the kohanim – as early as the time of King David (see I Divrei haYamim 24:1-18) – into
24 mishmarot (watches). The same number existed during the Second Temple, as well, although
it was a new division of labor, since only four priestly families returned to serve in the Second
Temple. Each of the 24 “watches” was divided into six families (beit av). Every “watch” would
go up to Jerusalem to work for one week at a time, so that in the course of a year each “watch”
would work approximately two weeks. During the festivals of Pesah, Shavu’ot and Sukkot all the
kohanim would come to work together.

During the week that a given mishmar was in the Temple, each beit av would work on a specific
day, and only if there was an inordinate amount of work would a second family join them. Thus,
generally speaking, every family of kohanim would work on two set days during the year.

Our Mishnah uses two extra words in establishing the rule of arranging a replacement in case the
Kohen Gadol cannot continue to function.6 The substitute kohen is called an ‫ אחר‬.

Sfas Emes notes that the Mishnah teaches we arrange this second kohen “‫—לו‬for him.” The general
rule is that if the Kohen Gadol has a son who is fitting to fill his position, that son has priority in
being appointed to succeed his father before anyone else. This is learned from the verse in Parashas
Tetzave (Ex 29:30), where the garments for the kohen are described as being fit “for his sons after
him.” (See Rashi there)

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The Gemara later (13a) says that everyone agrees that if the second kohen is actually called into
service, if the original Kohen Gadol later dies the replacement kohen is then appointed to
permanently fill the position he had taken temporarily. It would therefore seem most appropriate
that the son of the Kohen Gadol be the replacement kohen, in anticipation of his being the next
one to fill the position.

This point is also discussed by the ‫( המלך שער‬Hilchos Avodas Yom HaKippurim, 1:3). Yet the
sefer Toras Aharon points out that this is not the case. The Mishnah refers to this replacement
kohen called as “an ‫—אחר‬a different kohen.” The Gemara in Bava Basra (113) teaches that in
reference to the father, the son is not called an ‫ אחר‬.

Why, then do we choose an outsider to be as a standin for the kohen, and why is this replacement
man referred to as “an ‫ “? אחר‬The answer can be understood in terms of the discussion later (13a)
between R’ Yehuda and Chachamim. Chachamim question R’ Yehuda, who proposes that we also
arrange for a back-up wife for the Kohen Gadol. To this they ask that the matter has no limit, for
she, too, may die.

The question is, though, the Chachamim themselves admit that we do arrange a back-up kohen.
What is the difference?

Why is a kohen contingency appropriate, but to prepare in the eventuality of the death of a wife is
something they feel is unnecessary?

The Rabbanan answer that the Kohen Gadol is especially careful in regard to his state of purity,
and it is in his hands to protect his status. This is why we take some precautions, and that is
adequate. Yet, asks the Gemara, if he is so careful, why do we need to take any precautions? To
this, the Gemara answers that the fact that the Kohen Gadol is careful is Accordingly, this
precaution only works because the Kohen Gadol is afraid of being replaced by someone else.

The Gemara (Sanhedrin 105b) states that a person is “jealous” of others who do better than himself,
except in two cases. When a son or a student excels and improves beyond that which his father or
Rebbe has done, the father or Rebbe is more proud.

The Kohen Gadol would not be as conscientious about avoiding tum’ah if the replacement would
be his own son, because the possibility of having his own son replace him would not be
objectionable.

The notes that Klal Yisroel would be serviced whether the Kohen Gadol
completed his service or whether he was replaced. However, for the sake of the Kohen himself—
”‫ לו‬,“we arrange a system where he would maintain his post.

precisely due to our having set up a safeguard. The arrangement of a back-up kohen causes the
Kohen Gadol to be wary so that he not be replaced by someone else.

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These seven days of separation represent the seven middos, from Chessed until Malchus, and the
Kohen Gadol corrects one attribute each day. His chamber was called the Lishkas HaParhedrin
after the office of Kohen Gadol began to be auctioned off from year to year, like the Parhedrin
officers who only served a single year.

The deeper message of this yearly replacement is that the Kohen Gadol could only rectify the seven
middos by feeling how the whole universe receives new life force from Hashem each instant of
every day, as “those who hope to Hashem will replace their strength.”

This awareness would arouse within the Kohen Gadol a deep spiritual pleasure that enabled him
to separate completely from the negative aspect of the middos of his house, so that he could offer
pure service to Hashem. Maharal explains that seven also represents fusion between the spiritual
and the physical. This is the level that the Kohen Gadol achieved before Yom Kippur as
preparation for the higher level of the number ten, complete transcendence of the physical.

This is why Yom Kippur is on the tenth day. Rav Yaakov Ashkenazi, zt”l, was a tremendous sage,
and at one point considered sharing his esoteric knowledge with Rav Yehudah HaChassid, zt”l.

But first, he decided to test Rav Yehudah’s patience. Rav Ashkenazi had received a tradition from
his teachers that deep wisdom can only be imparted to one who has complete control over his
anger. He tested Rav Yehudah six times without his showing any anger, but on the seventh, Rav
Yehudah lost his patience.

Rav Yaakov said, “You are not yet ready to learn from me. I can only teach you if you are
completely free of anger.” Why seven tests? To see if Rav Yehudah’s natural tendency to anger
was thoroughly rectified and elevated to holiness!

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Rabbi Jay Kelman writes:7

Seder Moed, the order of Mishnah dealing with our festivals, begins with Shabbat and includes
such tractates as Pesachim, Rosh Hashanah, Sukkah and Megillah. One need not be well versed in
Jewish law to immediately know the main theme of each of the above tractates. Yet the tractate
dealing with Yom Kippur, instead of being referred to by the name of the holiday, is simply called
Yoma, the day. Yom Kippur is a special day like no other, affording us the opportunity for
forgiveness and a fresh start, the Day of Reconciliation, repentance, and renewal.
When one thinks of Yom Kippur, the immediate image is a day spent in prayer and fasting. Yet
the opening of Mishnah of Yoma alerts us to another major theme of the day; namely, that of
marriage.
"Seven days before Yom Kippur, they would separate the high priest from his home to
the palhedrin chamber, and they would prepare a back-up high priest, perhaps he would become
unfit[1]" (Yoma 2a). The kohen gadol oversaw the activities in the Temple, but was not actually
required to perform any of the Temple ritual. Except on Yom Kippur, that is, when he was the only
one allowed to perform any of the special avodah, service, for the day.
This was most complicated (and dangerous[2]) work, and he would spend the week leading up to
Yom Kippur practicing for this special day. At the same time, his "understudy" would also need
to be prepared, in case the kohen gadol was unable to perform the avodah.
"He shall atone for himself, for his household, and for the entire congregation of Israel" (Lev.
16:17). The Talmud, taking it for granted that one's wife is the mainstay of the home, derives from
this verse a biblical obligation for the kohen gadol to be married, allowing him to attain atonement
both for his household and the people of Israel. Rav Yehuda goes so far to claim that "even a back-

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up wife they prepared for him", lest his wife die in the days before Yom Kippur. While the Sages
disagree, they do so primarily because they considered such a scenario unlikely.
Yom Kippur is the day we aim to become closer to God; and one cannot come closer to God
without first becoming closer to man, to those created in His image. The command to "love our
neighbour as ourselves" is interpreted by the Talmud (see Kiddushin 41a) to refer primarily to
one's spouse, the person with whom we share our life's goals and aspirations. Repentance must
begin at home, and Yom Kippur requires us to strengthen our relationship with—first and
foremost—our family, and then our community, our people, and all of humanity.
As the Rambam (Teshuva 10:5) notes, the love we show our spouse must lead us to love God.
Love of man and love of God are two sides of the same coin, and one can't have one without the
other. Repentance and marriage go hand in hand—and thus, the wedding day is treated like a mini
Yom Kippur, with fasting, the recital of the al chet, and forgiveness of our sins while we were
single.
Yom Kippur is the ideal day for serious dating, for those who are single to look for a partner. It is
this notion that serves as the basis for the ancient custom in which the maidens of Jerusalem would
go out and dance in the vineyards on Yom Kippur, afternoon hoping to meet a potential spouse.
Perhaps Yoma, the day, refers not only to the day of Yom Kippur, but also to the day of one's
wedding. Both, in their very different ways, enable us to form stronger bonds with our Creator and
with His creations.

[1] The most common way the kohen gadol would be invalidated is if he mistakenly became tameh, impure.
[2] If the work was not performed properly, the high priest risked dying, even in the Holy of Holies. The Mishnah (7:4) thus
records that "a Yom Tov he would make for his loved ones when he would leave the holy place in peace".

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The Seven Day Isolation Period for the KG Prior to Yom Kippur
Rav Moshe Taragin writes:8

The opening mishna in Yoma describes how the Kohen Gadol was isolated for seven days
prior to Yom Kippur in a designated gallery located in the vicinity of the Beit Ha-Mikdash.

The gemara cites a machloket between R. Yochanan and Reish Lakish as to the source of
this practice. R. Yochanan derives this isolation from the seven day isolation period known
as Milu’im prior to the inauguration of the Mishkan (as described in the end of Parashat Tzav).
Just as the Kohanim spent seven days posted in the Mishkan, the Kohen Gadol should similarly be
“posted” in the Mikdash seven days before Yom Kippur. Reish Lakish cites a different source –
Moshe's seven-day period atop Har Sinai prior to receiving the Torah. Moshe was actually isolated
for only six days, but the Kohen Gadol must add a day to account for possible nida-
tuma complications.

It appears obvious that the SOURCE of this sequestering impacts its NATURE and
FUNCTION. Moshe isolated himself in preparation for encountering the Shekhina at Har Sinai.
Reish Lakish views the period pre Yom Kippur as facilitating a similar encounter when the Kohen
Gadol enters the Kodesh Ha-Kodoshim on Yom Kippur. In fact, the Ran (Derashot Ha-Ran,
4th derasha) makes this association. The seven day period modeled after the preparation for Har
Sinai is necessary to prepare for encountering the Shekhina on Yom Kippur.

In contrast, R. Yochanan compared the pre-Yom Kippur sequestering to the Milu’im period
and evidently viewed it as a preparation necessary for AVODA ceremonies in the Mikdash. Just as
the first historical avoda in the Mishkan required orientation through preparation and isolation,
similarly the Yom Kippur service (which effectively refreshes the Mishkan by cleansing it of its
accumulated impurity) requires an isolation period.

The debate about the source would also see to influence the SCOPE of this rule. A
parallel mishna in Para speaks of a similar seven day period for the Kohen who processes the para
aduma. According to R. Yochanan, it is POSSIBLE that this practice of isolation prior to para
aduma stems from the same source as the pre-Yom Kippur isolation practice. Just as preparation
for the special Yom Kippur avoda requires seven days of isolation, the unique avoda surrounding
the para aduma similarly requires seven days of isolation. In fact, R. Yochanan derives each of
these similar practices from the pasuk about the Milu’im. Though ultimately, the gemara (3b)
concludes that this statement is a reflection not of R. Yochanan's personal opinion, but of his
teacher. R. Yochanan's source certainly ALLOWS twinning the para aduma isolation with the
Yom Kippur isolation and allows deriving them from the same pasuk. In contrast, Reish Lakish's
source – Har Sinai – has little relevance to para aduma, which is processed OUTSIDE the
precincts of the Mikdash – and it is unrelated to the encounter with the Shekhina. Evidently, Reish
Lakish would subscribe to the opinion that the pre-Para Aduma isolation IS NOT de-oraita but
only Rabbinic. In fact, the gemara in Yoma (3b) cites several opinions which claimed that the

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isolation period prior to para aduma is only a ma'ala (a safeguard) – typically suggestive of a
Rabbinic-based halakha.

Alternatively, Reish Lakish's model may apply to ANY encounter with the Shekhina, even
if not rooted in any avoda ceremony. A very famous position of the Vilna Gaon suggests that
the Kohen Gadol could enter the inner sanctum as often as he wished, even if it were not Yom
Kippur. R. Menachem Zemba (in his Chiddushim, siman 13) asserted that if the isolation period
stems from the encounter with the Shekhina, it would be required even in non-Yom Kippur visits.
Obviously, R. Yochanan's model would be irrelevant to a random entry that does not incorporate
any avoda.

It appears that the gemara recognized this difference between R. Yochanan and Reish
Lakish. Immediately upon listing R. Yochanan's opinion, the gemara questions his application
SPECIFICALLY to Yom Kippur. Perhaps other special days in the Mikdash which require
special avoda ceremonies ALSO require a prior seven-day separation period.
The gemara succeeds in deflecting all these questions and concludes that ONLY Yom Kippur
requires this preparation. Fundamentally, however, the gemara assumes that R. Yochanan should
not discriminate between Yom Kippur and any other special day with its special avoda.
Interestingly, this line of questioning is not posed to Reish Lakish. By citing the Sinai experience
as the model for separation, Reish Lakish was obviously tethering the practice to an eventual
encounter with the Shekhina. This encounter occurs only on Yom Kippur and NOT on other
special festival days. Hence, it is illogical to suggest applying this practice to those days.

This question as to whether the period prepares for unique avoda or for encounter with
the Shekhina may influence the question of WHERE the Kohen Gadol resided during this period.
The mishna assigns the Parhedrin gallery, which was located on the northern flank of
the Mikdash as his seven-day retreat. Was this gallery considered part of the actual
halakhic Mikdash? Is it necessary for the Kohen Gadol to reside in the actual Mikdash? Tosafot
(2a) cite two different opinions, but from the Rambam's comments (Avodat Yom Ha-Kippurim 1:3)
it is apparent that this gallery was incorporated within the Mikdash.

A different comment of Tosafot (8a) also appears to cite two opinions about the location
of the Palhedrin gallery. In their second approach, which is clearly committed to the fact that this
gallery was located within the confines of the Mikdash, Tosafot deals with an apparent
contradiction. Typically, EVEN SITTING is not allowed in the Mikdash precincts. How, then, can
the Kohen Gadol SLEEP there? Tosafot maneuver their way out of this jam by suggesting that the
gallery’s doors opened outward, emptying them from halakhic kedusha and enabling sitting and
even sleeping in them. However, as they WERE built in Mikdash SPACE, they are still considered
PART of Mikdash. In their second approach, Tosafot are so committed to positioning the Kohen
Gadol in the Mikdash that they must creatively solve the problem of the halakhic prohibition.

Clearly, R. Yochanan's version of the sequestering would mandate presence IN

THE MIKDASH. Since the period helps prepare for the avoda which occurs in the Mikdash,
the Kohen should be stationed there. After all, the template for this period is the Milu’im week,
during which the Kohen was posted in the Mikdash. Reish Lakish's model of preparing to

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encounter the Shekhina would not require the Kohen Gadol's presence in the Mikdash, much like
Moshe did not prepare for his encounter with the Shekhina by residing in Mikdash precincts .

An additional question surrounds the schedule during this week. Must the Kohen
Gadol remain full time in the gallery, or may he take brief home visits? The Tosafot
Yeshanim (Yoma 6a, s.v. mi-beito) claims that he CAN leave for short periods, while a
contrasting Tosafot Yeshanim (Yoma 10b) claims that he must remain fully sequestered. Again, if
the model for this period is the Milu’im, he may be required to remain full time, as the
earliest kohanim did. However, if the model is Moshe's seven-day period atop Har Sinai, perhaps
his preparation would not be disturbed by short visits home.

R. Soloveitchik suggested an interesting question regarding the Kohen Gadol’s practicing

the avoda during this week. The gemara (4a) claims that during this entire week, two experts
instructed the Kohen Gadol. This parallels how Moshe instructed Aharon during
the Milu’im ceremony. Is this instruction ABSOLUTELY necessary? If the Kohen Gadol were
himself an expert, would he still require instruction? Again, according to R. Yochanan's model,
perhaps this instruction is integral. Just as the seven-day Milu’im period enabled instruction, this
seven-day period should similarly facilitate the process. However, Reish Lakish's model of
separation would not require instruction unless it were technically necessary to train an
inexperienced Kohen Gadol.

The north-east corner of the Azarah contained the Chamber of Hewn Stone (the Lishkas Hagazis
– the supreme court chamber), the Wood Chamber (so named, according to some, because of the
wood used to build it – it was also called the Palhedrin and served as the high priest’s private
chamber), and the Exiles’ Chamber, which housed a water well built by the returning exiles.

"And why is it called the Palhedrin chamber? Was it not the Balveti chamber?" (Yoma 8b). The
opening Mishnah of Yoma teaches that seven days before Yom Kippur, the kohen gadol would be
taken to the Palhedrin chamber to begin his preparations for Yom Kippur. As the Gemara notes,
the name of the chamber was actually Balveti, a name in use [only] during the high priesthood of
Shimon Hatzadik, the last of the members of the Anshei Knesset HaGedolah.
The Palhedrin were the officers of the king, and it was common for the king to change his guard
on a yearly basis—something akin to our [daily] changing of the guard. Throughout much of the
second Temple period, the way to become a kohen gadol was to buy one's way into the position
by paying the [corrupt] Chashmonean kings a big-enough bribe. While such gave one tremendous
prestige and power, it was also a good way to achieve early death: "they were wicked people, who
did not finish the year" (Rashi).

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Several chambers built under the inner court opened on either side of the staircase into the outer
court below; among these were two music chambers for the Levites. In the inner court above were
two chambers, one on each side of the Nicanor gate.
On the right was the Chamber of Phinehas, the vestment-keeper, who had charge of the priests'
lockers built in the wall and who arranged for the 24 patrols ("mishmarot"; Tamid v. 3).

To the left was the Chamber of the Pancake-Makers ("'ose ḥabittim"), where twelve cakes were
prepared daily, six for the morning and six for the afternoon sacrifice (ib. i. 3).

The high priest had a special chamber called "lishkat parhedrin" (πάρεδροι = "assessors" ) = "the
Counselors' Chamber" (Yoma 10a).

The inner court was divided.

On the east was the Israelites' hall ("'ezrat Yisrael"), 135 × 11 cubits; and on the west the priests'
hall ("'ezrat kohanim"). Slats or sticks, also a step of 1 cubit rise, divided the priests' hall from that
of the Israelites. In front of the priests' hall stood the dais ( Dukan), three stone steps, from the
highest of which the priests blessed the people. This hall contained also several chambers (Mid. v.
16).10

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This roofed building contained 3 separate chambers:11

(1) Lishkat Hagazit - Chamber of Hewed Stone

This chamber built with hewed stone served as the Supreme Court. Since it was forbidden to sit in
the Azarah, the building was built half way in the Azarah and half way in the Cheil, and had
entrances from both sides. Half of the building was built outside the Azarah where the judges
would be allowed to sit.

(2) Lishkat Hagolah - The Chamber of the Well

A water wheel located in this chamber supplied a quick drink for the thirsty Kohanim. The Jews
who came from the exile (Golah) dug this well.

(3) Lishkat Parhedrin - Chamber of the High Priest (Kohen Gadol)

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Seven days before Yom Kippur, the High Priest would leave his mansion and family in the upper
city and take up residence in this chamber. He would be instructed in the Yom Kippur service by
the supreme court members and by the priestly scholars.

Parhedrin were government officials appointed for 1-year terms. This room was so named
because during most of the 2nd Temple era, the High Priest who resided in this room was
changed from year to year.

The High Priest’s Chamber

From the talks of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson12

The Chamber of Wood

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When describing the different chambers that existed within the courtyard of the Beis
HaMikdash, our Sages1 mention “the Chamber of Wood.” This refers to the chamber of the High
Priest in which he lived for the week during which he prepared himself for the Yom Kippur service
each year.

This name is problematic, for it implies that the chamber was built from wood2 and
the Rambam states:3 “One may not build within [the Sanctuary or the courtyard] using any wood
which projects at all.4 One may use only stone, or brick and mortar.”

It is, however, possible to explain that the construction of the High Priest’s chamber did not violate
this prohibition. For from the Rambam’s wording, it appears that the prohibition is against only
wood that “projects.”5 There is no difficulty with building a structure of wood if it does not project.
We may assume that this is the manner in which the High Priest’s chamber was built; although its
infrastructure was wood, the wood did not project.6

A source for the Rambam’s conception of this prohibition can be found in the description7 of
King Shlomo’s construction of the First Beis HaMikdash: “And he built the inner court with three
rows of hewn stone, and one row of cedar beams.” Commenting on that passage, our
Sages8 explain that Shlomo sunk the wood in the building and plastered over it.9

In this context, it must be noted that other authorities [Maaseh Rokeach, Har HaMoriah, and
the Radbaz (loc. cit.)] maintain that although wood may not project outward from the building of
the Beis HaMikdash, there is no difficulty in the wood being openly visible.

The Change in the Name of the Chamber

In many sources,10 the High Priest’s chamber is referred to by the name the “Chamber of
the Parhedrin.” Parhedrin is a Greek term meaning “officers of the king.” This name was given
to this chamber in the latter portion of the era of the Second Beis HaMikdash, because at that time
the High Priesthood was sold by the ruling powers and purchased by unworthy men. After entering

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the Holy of Holies on Yom Kippur, they would die within the year. Thus the position changed
hands frequently, like the “officers of the king” who were replaced every twelve months.11

My father and teacher12 explains that the name “The Chamber of Wood” was used to refer to the
chamber during the era of the righteous High Priests, because the Hebrew for wood, ‫ עץ‬also means
“tree.” Trees are as a symbol of long life, as inferred from the verse,13 “As the days of a tree will
be the days of My people.” The name “chamber of wood” reflects the righteousness of the High
Priests who used the chamber and lived for extended periods.14 The name “chamber
of Parhedrin,” by contrast, reflects the unworthy nature of the High Priests who died within a
year.

The Ultimate Experience

The name “the Chamber of the Parhedrin” raises a question: The High Priests who purchased this
position in the era of the Second Beis HaMikdash were aware of their own spiritual level and they
were conscious — from the actual experience of their predecessor in office — of the fact that an
unworthy High Priest would not live longer than a year. Why then did they desire this office and,
indeed, sacrifice large sums of money to obtain it?

The answer is that even these individuals, however unworthy, appreciated the unique connection
established with G-d when the High Priest entered the Holy of Holies on Yom Kippur. And to
experience this connection, they were willing to sacrifice everything — their fortunes and even
their lives.

There is another positive dimension of the name “the Chamber of the Parhedrin.” This reference
to changing officials is an allusion to the service of teshuvah, which the High Priest must
personally undergo and also inspire the people to. Through teshuvah — sincere repentance and
return to G-d — a person can change his identity and become a new person, changing his previous
identity. This is the core of the service of the High Priest on Yom Kippur.

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