Siman - Yoma Daf 35
- The morning bigadim are מובחר בבד
The Mishnah on Daf 34b brought a machlokes regarding the value of the bigdei lavan. Rebbe Meir holds that the Kohen Gadol would don Pelusian linen, worth twelve maneh, and in the afternoon he wore Hinduyin linen, worth eight hundred zuz. The Chochomim held that in the morning he would don linen worth eighteen maneh, and in the afternoon, linen worth twelve maneh, all together worth thirty maneh. The Gemara here notes that according to both opinions the morning linen was worth more and asks for the source. Rav Hunah brei d’Rav I’lai said the passuk states the word בד – linen, four times in regard to the morning bigadim, which teaches that מובחר בבד – the choicest of linens must be used.
- A Kohen whose mother made a tunic for him
Rav Huna bar Yehudah taught a Baraisa, and some say it was Rav Shmuel bar Yehudah, אחר שכלתה עבודת ציבור – After the public service was completed, כהן שעשתה לו אמו כתונת לובשה ועובד בה עבודת יחיד – a Kohen whose mother made a tunic for him, would don it and perform the private service in it, ובלבד שימסרנה לציבור – provided that he transfers the tunic to the public for Temple use. Rashi explains that the Gemara calls the removal of the pan and ladle from the Kodesh Kedoshim, a “private service,” because it is not needed for the public’s atonement. Rather, it is the Kohen Gadol’s personal obligation to clear away the keilim from that place. Therefore, he may perform the avodah in the ketones made by his mother. Since this service is part of the public Yom Kippur avodah, it must be performed in bigadim belonging to the Beis Hamikdash.
The Gemara asks what the point of teaching this is. Once ownership is transferred it is obvious that he may serve in it. The Gemara answers that we might have said, ניחוש שמא לא ימסרנה יפה יפה – we should be concerned that he did not transfer the ownership well, meaning wholeheartedly, which would invalidate the avodah. The Tanna therefore is coming to teach that we do not need to be concerned.
- עני ועשיר ורשע באין לדין
It was taught in a Baraisa, עני ועשיר ורשע באין לדין – A poor person, a wealthy person and a wicked person come to judgment. To the poor person they say למה לא עסקת בתורה – Why did you not engage in Torah learning? If he says he was a poor and was preoccupied with his sustenance, they can say to him, כלום עני היית יותר מהלל – “Were you any poorer than Hillel?” The Gemara goes on to describe the extent of Hillel’s poverty, and an incident when he could not afford to enter the Beis HaMidrash to learn from Shemayah and Avtalyon. To the wealthy person who claims he was too busy with managing his wealth, they say, כלום עשיר היית יותר מרבי אלעזר בן חרסום – “Were you wealthier than Rebbe Elazar ben Charsom?” The Gemara details how his immense wealth did not deter him from learning Torah. To the wicked person, who claims that he was handsome and entangled in his yetzer hora, they ask him if כלום נאה היית מיוסף – “Were you more handsome than Yosef?” The Gemara describes how Yosef was able to overcome the temptation of eishes Potiphar. The Gemara concludes, נמצא הלל מחייב את העניים רבי אלעזר בן חרסום מחייב את העשירים יוסף מחייב את הרשעים.
