Талмуд к Йома 7:6

A Cohen and a Levite, the Levite shall defile himself⁴⁶Since a Levite is not forbidden to defile himself.. A Levite and an Israel, the Israel shall defile himself. No, is not the Levite like the Israel⁴⁷In matters of impurity, the Levite has no more obligations than the Israel.? Rebbi Abin said, it was taught in the time of the platform⁴⁸The platform in the Temple for the levitic singers. If the Levite was engaged in the Temple service, he must be careful not to become disabled by impurity.. The Sages agree with Rebbi Eliezer that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest⁴⁹This is the position of the Sages in the Mishnah.. Rebbi Eliezer agrees with the Sages that between a High Priest and a nazir, the nazir shall defile himself but not the High Priest⁵⁰R. Eliezer holds to his position in the Mishnah only for a common priest, not the High Priest.. Think of it, if his father sanctified him from birth⁵¹Like Samson or Samuel. The reference is to the argument of the Sages that the nazir has to defile himself because his holiness is temporary. If the nazir is nazir from birth, that argument does not hold but the formulation of the Sages in the first sentence of the Mishnah does not admit of any exception.. The one⁵²The holiness of the Cohen. is from the Torah, the other is not from the Torah⁵³The possibility of a nazir from birth is only given in the Prophets.. Rebbi Huna in the name of Rav Joseph: Rebbi Eliezer parallels the House of Shammai. As the House of Shammai say, between holy and frequent the holy has precedence⁵⁴In Mishnah Berakhot 8:1, the House of Shammai require that on Friday nights, the benediction for the Sanctification of the Sabbath (the holy) precede the benediction for the wine (the frequent)., so Rebbi Eliezer says, between holy and frequent the holy has precedence⁵⁵For him, the nazir who must bring a sacrifice for his defilement is holier than the Cohen who brings no sacrifice.. A nazir for 30 days and a nazir for 100, the nazir for 30 days shall defile himself. A nazir for 100 days and a nazir forever, the nazir for 100 days shall defile himself. A nazir forever⁵⁶He cuts his hair (but does not shave it off) once a year and brings three sacrifices; Halakhah 1:2., and a nazir of neziriot⁵⁷Similar to one described in Mishnah 1:4; from the argument it seems that the nazir referred to here has vowed many periods of more than one year., some Tannaïm state, the nazir forever shall defile himself; but some Tannaïm state, the nazir of neziriot shall defile himself. He who says, the nazir forever shall defile himself but not the nazir of neziriot, since he⁵⁸The nazir forever shall defile himself since he never shaves. shaves more frequently. He who says, the nazir of neziriot shall defile himself but not the nazir forever, since he brings more sacrifices⁵⁹If the basic period of the nazir of neziriot is more than one year, the nazir forever brings more sacrifices.. If he switched, it should be as Rebbi Immi said in the name of Rebbi Simeon ben Laqish: He transgressed “do not defile your land⁴⁵Deut. 21:23..” Here it is the same.

MISHNAH: They tore apart the worn-out trousers of the Cohanim and their belts⁵⁹Which are biblically prescribed and therefore Temple property, not personal property of the priests., and from these were lighting⁶⁰Making the wicks to light the candelabra.. No courtyard was in Jerusalem which was not illuminated by the light of the water-drawing festivity.

The Mishnah is Rebbi Meïr’s, as Rebbi Meïr said, one prays and reads, one prays and reads. But following the Rabbis, one prays and reads, one prays and leaves¹⁶⁸On a festive day, the service of the bystanders ends after the Torah reading from Gen. The musaf service is the regular one, disregarding the bystanders.. Therefore on it¹⁶⁹A festive day with musaf prayer which falls into the week in which the community observes the rules of bystanders, such as New Year’s Day of Nisan (Mishnah 6). is a musaf. Is the Mishnah Rebbi Meïr’s since Rebbi Meïr said, one prays and reads? There are Tannaim who state it inversely. Rebbi Aḥa in the name of Rebbi Yasa following our Mishnah¹⁷⁰Irrespective of the attribution of names one follows the rule of the Mishnah (since, as noted earlier, the rotation of the obligation of bystanders was continued after the destruction of the Temple.). Rebbi Simon said, is the load of firewood such an exertion¹⁷¹Since the bystanders did not work the entire day, even in Temple times there was no reason not to follow the rules both of the New Moon and the bystanders.? Rebbi Mana said, because of the meal of the New Moon. Rebbi Eleazar said, because of “what is more frequent than something else has precedence over the other.¹⁷²Since the New Moon happens 12 times a year but Temple service of the clan only about twice a year.”

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.