Siman - Yoma Daf 68
- The source that the par and se’ir are dismembered with skin still on the meat
A Baraisa was brought on Daf 67b, that taught that the Kohen Gadol did not do ניתוח - dismemberment of the par and se’ir in the same way as the meat of an olah is done, which is first flayed and then dismembered, אלא עור גבי בשר – rather, he would dismember them with the skin still on the meat. Rashi explains that that the skin was not flayed at all. The Gemara here seeks the source for this halachah and brings a Baraisa where Rebbe says that it states in connection with the burning of the par and se’ir of Yom Kippur, עור ובשר ופרש – “hide,” “meat” and “waste” and the same is stated by the פר כהן משיח. Just as the Kohen Gadol’s par is burned after על ידי ניתוח ולא על ידי הפשט – having undergone dismemberment without flaying, so too here, the par and se’ir of Yom Kippur are burned after having undergone dismemberment without flaying. The Torah states regarding the פר כהן משיח: but the hide of the bull and all its meat…וקרבו ופרשו – and its innards and its waste. Rav Pappa explained, כשם שפרשו בקרבו – Just as the bull’s waste must obviously remain within its innards, כך בשרו בעורו – so the bull’s meat should remain within its skin.
- When the clothing of those transporting the par and se’ir become tamei
The Mishnah on Daf 67b brought a machlokes regarding when the clothing of the Kohanim taking the par and se’ir out of the azarah, become tamei. The Chochomim hold משיצאו חוץ לחומת העזרה – as soon as they exit from the walls of the azarah. Rebbe Shimon says משיצית האור ברובן – As soon as the fire catches hold of the greater part of the limbs. The Gemara here brings a Baraisa that teaches that the Torah states regarding the par and se’ir of Yom Kippur יוציא אל מחוץ למחנה ושרפו – He shall remove them to outside the camp and they shall burn. Now elsewhere, in regard to the פר כהן משיח and the פר העלם דבר they are required to be burned outside the שלש מחנות, the azarah, Har Habayis and Yerushalayim, and yet here, with regard to the Yom Kippur par and se’ir it says, "מחוץ למחנה" implying that they not be taken out of Yerushalayim. Rashi explains that it is evident from another Baraisa that in fact the par and se’ir are burned outside all three camps. If so, why is it stated מחוץ למחנה? This is to tell you that כיון שיצא חוץ למחנה אחת מטמאים בגדים – as soon as the par and se’ir leave one camp they are metamei those transporting it along with their clothing. The Gemara will address what Rebbe Shimon learns from the passuk.
- The Kohen Gadol can wear the bigdei lavan for krias haTorah
The opening Mishnah of the seventh perek teaches that after the Kohen Gadol has been informed that the se’ir has reached the wilderness, he comes to the ezras nashim to read the Torah. אם רצה לקרות בבגדי בוץ קורא – If he wishes to read the parsha while still clothed in linen garments, he may do so. If he does not wish to do so, קורא באצטלית לבן משלו – he reads it in his personal white robe. The Gemara notes, that since the Kohen Gadol can read in his own personal robe, מכלל דקריאה לאו עבודה היא – it is implied that the reading is not an avodah that it should require bigdei kehunah, yet the Mishnah states that he may read it in linen garments. You may learn from here, בגדי כהונה ניתנו ליהנות בהן – it is permitted to benefit from the bigdei kehunah, even when not performing an avodah. The Gemara rejects this proof, saying that perhaps the kriah on Yom Kippur is different דצורך עבודה היא, meaning, that although it is not itself an avodah, it is an avodah need.
