Siman - Yoma Daf 5
- Machlokes regarding which actions invalidate the milu’im
The Gemara on Daf 4b brought a machlokes between Rebbe Yochanan and Rebbe Chanina regarding the milu’im. Rebbe Yochanan holds כל הכתוב בהן מעכב בהן – Everything written concerning them, (referring to the details in the milu’im service), are essential to them. Omitting one of the details would have invalidated the milu’im. Rebbe Chanina holds דבר המעכב לדורות מעכב בהן שאין מעכב לדורות אין מעכב בהן – Only something that is essential for future generations is essential to the milu’im, but something that is not essential for future generations is not essential to them, and would not invalidate the milu’im.
The Gemara identifies four actions which are not me’akev the avodah in future generations, which would be the points of contention between Rebbe Yochanan and Rebbe Chanina.
1. Semichah – the owner placing his hands on the head of the korban and pressing down.
2. Tenufah – waving of the offering.
3 . פרישת שבעה – Sequestering the Kohen Gadol for seven days before Yom Kippur.
4. ריבוי שבעה ומשיחה שבעה – Donning the Kohen Gadol in his garments for seven days and anointing him with oil for seven days, as part of his installation.
- Reading the parsha of the milu’im is essential
The Gemara identifies another action which was essential during the milu’im. Rebbe Yochanan said in the name of Rebbe Shimon bar Yochai: מנין שאף מקרא פרשה מעכב – From where do we know that also the reading of the parsha of the milu’im is essential? Rashi explains that in Parshas Tzav, before beginning the seven days of milu’im on the twenty-third of Adar, Moshe gathered Bnei Yisroel at the entrance of the Mishkan and announced, “This is the thing that Hashem commanded to do.” Given this introduction, we would expect Moshe to relate a message from Hashem, but the Torah does not record the message. The Gemara therefore understands the passuk to mean that before beginning the milu’im, Moshe read them the step-by-step instructions recorded in Tetzaveh. Where do we know that if Moshe had not read them, the milu’im would have been invalidated? תלמוד לומר "ויאמר משה אל העדה זה הדבר אשר צוה ה'" – For the Torah states, “Moshe said to the assembly, “This is the word that Hashem has commanded,” אפילו דיבור מעכב – which implies that even the speech is essential.
- How did Moshe dress Aharon and his sons?
There is a machlokes between Rebbe Chiya’s sons and Rebbe Yochanan regarding how Moshe dressed Aharon and his sons. One says Moshe first dressed Aharon and afterwards his sons, and the other says that he dressed Aharon and his sons at the same time. Abaye clarifies that they agree regarding the kesones and mitznefes, (the tunic and the turbin), that Moshe first dressed Aharon and afterwards his sons. They disagree regarding the avneit, (the belt). The one that says Moshe first dressed Aharon, follows the description of the performance in Tzav, for it is written, ויחגר אתו באבנט – And he girdled him (Aharon) with the belt, and then it is written, ויחגר אתם אבנט – and he girdled them (his sons) with a belt. The one who says he dressed them at the same time, follows the description of the commands in Tetzaveh where it is written, וחגרת אתם – And you shall girdle them with a belt, Aharon and his sons, indicating that he put both belts on at the same time. The Gemara continues, showing how each Amora deals with the other’s proof.
