Siman - Yoma Daf 70
- Why the Kohen Gadol reads the parshah of Mussafim by heart
The Mishnah on 68b taught that the Kohen Gadol reads the parshah of Acharai Mos andאך בעשור, and then he rolls up the sefer Torah, places it under his arm, and says, יותר ממה שקראתי לפניכם כתוב כאן – “More than what I have read before you is written here.” He then reads the parshah of Mussafim ba’al peh. Rashi here explains that he makes the announcement, for otherwise people might think that the parshah is missing from the Torah. The Gemara here asks why he does not roll the sefer to the proper place and read inside. Rav Huna brei d’Rav Yehoshua said in the name of Rav Sheishess לפי שאין גוללין ספר תורה בציבור מפני כבוד ציבור – Because we do not roll a sefer Torah in public out of consideration for the kavod of the tzibur. Rashi explains that it shows disregard for the tzibur to make them wait in silence until the Torah is rolled and then read. Two reasons are given as to why a second sefer is not brought. Rav Huna bar Yehudah said משום פגמו של ראשון – because people might think the first one is lacking. Reish Lakish said משום ברכה שאינה צריכה – because of the unnecessary berachah the Kohen Gadol would make.
- אין מעבירין על המצות does not apply to ברב עם הדרת מלך
The Mishnah on 68b stated that one who sees the Kohen Gadol when he reads from the Torah, cannot see the par and se’ir when they are burned, and vice versa. ולא מפני שאינו רשאי – And this is not because it is not permitted to see both procedures, but because there was a great distance between them, and the performance of both procedures took place at the same time. The Gemara here asks why anyone would think that there is anything wrong with watching both procedures, and answers that you might have thought that one may not leave one procedure in the middle in order to the observe the second one, based on Reish Lakish’s principle of אין מעבירין על המצות – We do not pass over the opportunity to perform mitzvos. What mitzvah is there in simply watching the procedure? ברב עם הדרת מלך – It is the mitzvah of: With a multitude of the people is the glory of the king. Therefore, the Tanna is coming to inform us that one would be permitted to do so. Rashi explains that since those watching the mitzvah are not actually involved in its performance, leaving the area does not constitute אין מעבירין על המצות.
- The machlokes if there is one or two communal rams
The next Mishnah brings a machlokes between Rebbe Eliezer and Rebbe Akiva regarding when the par ha’olah, the ram and the mussafim are brought. The Gemara brings an alternative version of their machlokes, and notes that they both agree that there was only one communal ram, since neither mentioned a second ram in their order of the korbanos. This is in accord with Rebbe, as it was taught in a Baraisa that Rebbe holds that there was one ram on Yom Kippur. The one mentioned in Vayikra is the same one mentioned in Chomash HaPekudim. Rebbe Elazar b’Rebbe Shimon says that there are two communal rams. One mentioned in Vayikra and the other in Chomash HaPekudim. Rebbe holds that there is one, for it is written, אחד – one ram. The Torah emphasizes “one” even though the word “ram” alone would have indicated a single ram. Rebbe Eliezer b’Rebbe Shimon says that the meaning is מיוחד שבעדרו – it should be the choicest of its flock. Rebbe learns it should be מיוחד שבעדרו from a different passuk.
