10

The gemara on Yoma 26a explains that there was just one lottery that covered both services: א"ר יוחנן אין מפייסין על תמיד של בין הערבים אלא כהן שזכה בו בשחרית זוכה בו ערבית Rabbi Yoḥanan said: They did not hold a separate lottery for the slaughtering and sacrifice of the daily afternoon offering. Rather, the same priest who won a particular privilege ...


10

In Guide for the Perplexed 3:46 Rambam writes: The goat [of the Day of Atonement] that was sent [into the wilderness] (Lev. xvi. 20, seq.) served as an atonement for all serious transgressions more than any other sin-offering of the congregation. As it thus seemed to carry off all sins, it was not accepted as an ordinary sacrifice to be slaughtered, burnt, ...


8

According to the gemara in Rosh Hashanah 21a, Yom Kippur was known in Babylon as "Yoma Rabbah" - The Great Day: "רַב נַחְמָן יְתֵיב בְּתַעֲנִיתָא כּוּלֵּיהּ יוֹמֵי דְּכִיפּוּרֵי לְאוּרְתָּא אֲתָא הָהוּא גַּבְרָא אֲמַר לֵיהּ לִמְחַר יוֹמָא רַבָּה בְּמַעְרְבָא It was related that Rav Naḥman had once fasted the entire day of Yom Kippur as usual. ...


7

The Sefer HaChinuch explains (§95) that the two goats of Yom Kippur are symbolic for the choice presented to a sinner – the goat for Hashem representing one who repents, and the goat for Azazel representing one who doesn’t. ובקרבן עזאזל שנשלח חי אל מקום החרבן והכליון נאמר בפשט הענין לבל ידמה החוטא הגמור שאחר שתקבל נפשו ענש על חטאים, התשוב לעמוד במקום ...


6

Nice question. To me it seems that to begin with, the whole concept of having a system wherein people compete to "win" a mitzva opportunity is a tricky matter. If indeed everyone's intention is pure about it, i.e. all participants genuinely want to fulfill Hashem's mitzvah for it's sake, and competing is but a means to express that desire, then fine. But ...


6

The Yerusalmi Yuma [6/3] writes that from the word איש עתי [in the singular form] we understand that the goat cannot be sent with two people.


6

Bartenura in Yoma explains (based on the gemara to this mishnah) that ‘light’ commandments here means all positive mitzvot as well as negative mitzvot which are able to be subsequently ‘fixed’ (lav hanitak le’asei). ‘Severe’ transgressions includes the bulk of negative mitzvot (and within that set the gemara differentiates further depending on certain ...


5

When I'm sick during the winter (happens a lot unfortunately), I daven vasikin at home. I use the myzmanim + cell phone clock method, but also have a window nearby with the shades open. I've noticed that there's a substantial variation in the amount of light at sunrise, depending on the weather. If it's cloudy, it can be pretty dark outside, even when the ...


5

The Ritva asks this very question on Yuma daf 2a and answers it. לפיכך בשעת שריפתה היו נוגעין בו כדי לטמאו: ואף על גב דטומאה זו אינה אלא מדרבנן הא אית בה הכירא לצדוקין שיודעין היו דלדידן טהרת הקדש טומאה היא לפרה וכיון שרואין שאנו מצריכין אותו טבילה בלא הערב שמש הא איכא הכירא Even though this tumah was only Rabbinical, since the tzidukim knew that ...


5

Adapting from here: Panim Yafos (by the Baal Hahaflaah) and Pnei Dovid (by the Chida): to teach us that (according to Tosafos) even with arayos, where there's no maaseh, יהרג ואל יעבור doesn't apply. Meshech Chochmah: to teach us that (according to the Shach's understanding of the Rambam) יהרג ואל יעבור doesn't apply to אביזרייהו דעריות, which is the ...


5

The Maharsha (Rabbi Shmuel Eliezer Eidels) (quoted here, p. 2) answers in his work Chidushei Agadot that all you have to say is "the day" and it can be understood to mean Yom Kippur as this is the holiest day of the year. R Dovid Bashevkin (in a Tablet article for the conclusion of the tractate) sees in the name of the tractate ... the first hint ...


4

Rashi (ibid) clearly distinguishes between the whitening of sin and the commandment of the goat. This strongly implies that while the two may be correlated, they are ultimately independent and one does not necessarily cause the other. In other words, The whitening of sin was not necessarily always the direct result of the goat's death. Likewise, the ...


4

In the course of a wide-ranging teshuvah about pikuach nefesh on Shabbos, the Tzitz Eliezer quotes several explanations: (from Kapei Aharon) According to one view (R' Shimon ben Menasya), it might be permissible to violate Shabbos for pikuach nefesh only if the person will thereby be able to keep future Shabbosos, but not for חיי שעה, if they're anyway ...


4

Perhaps an answer: There is punishment for the sin, which is for the rebellion against G-d. This is immediately shielded by repentance. Then, there is the process of complete atonement, which is more of a refinement or educational processes. This may require suffering to complete. Yet, this suffering is not a punishment. For example, when the Jewish ...


4

It's explicitly connected to that verse. מִנַּיִן שֶׁקּוֹשְׁרִין לָשׁוֹן שֶׁל זְהוֹרִית בְּרֹאשׁ שָׂעִיר הַמִּשְׁתַּלֵּחַ, שֶׁנֶּאֱמַר (ישעיה א) אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ: ‏ How do we know that you tie a red string to the goat that gets sent away? From the pasuk "If your sins are like red, they will become white like ...


4

So BS"D I just stumbled across the Bnei Yissascher, cheilek 2, maamar 8, os 2 (last paragraph) which asks this exact question! He writes there: והנה תמצא גם בתורה שבעל פה, המסכתא המדברת מענין מצות היום לא נקרא שמה על שם היום יום הכיפורים (כאינך שבת, פסחים, ראש השנה, סוכה) רק נקרא יומא, להורות קדושת היום הוא ממקום נעלם ראוי להסתירו, על כן מנהג אנשי מעשה ...


3

It would seem that the key is the Gemara (Yoma 70a) on this Mishnah. Most of these quotes can be found on Sefaria, and for the one that can’t, I’ve provided a link to HebrewBooks. הרואה כהן גדול כו' לא מפני שאינו רשאי פשיטא מהו דתימא כדריש לקיש דאמר ריש לקיש אין מעבירין על המצות ומאי מצוה (משלי יד, כח) ברב עם הדרת מלך קמ"ל “One who sees the High ...


3

The Gemoro (Yoma 22a) answers your question: והא מעיקרא מאי טעמא לא תקינו לה רבנן פייסא? מעיקרא סבור כיון דעבודת לילה היא לא חשיבא להו ולא אתו. כיון דחזו דקאתו ואתו לידי סכנה תקינו לה פייסא. ‏ Asks the Gemoro: So why didn't they do Pias originally (for who would do Trumas Hadeshen)? Answers the Gemoro: Originally they assumed that since it was a ...


3

Ramban writes about this in his commentary to Vayikra 16:8. Rather than translate the whole piece, I will link to this summary and analysis by R. Ezra Bick. Some key quotes: The Ramban begins by explaining that azazel refers to some sort of evil power (as opposed to the explanation of Rashi that it means a "hard and rocky place"). He first cites the Ibn ...


3

The simple sense would be as the Rambam describes it (Hilchos Teshuva 7:3) ואלו העוונות, קשים מאותן שיש בהן מעשה, שבזמן שאדם נשקע באלו, קשה הוא לפרוש These sins [anger, hatred, jealousy, etc. as enumerated there and "similar to them"] are more difficult than sins of action, because when a person is buried in them, it is hard[er] to separate. In ...


3

Art Scroll Talmud Yomah 54b1 note 9 explains that the even shesiyay is symbolic of the purpose of the world and the ideal on which it is founded (Meiri). Notes 10, 12, and 25 cite Rashi, that it was created first and the clods of earth were added to it to expand the creation until the entire world (and universe of matter) came into being. That is, this ...


3

Look further the gemara: בראשונה היו קושרין לשון של זהורית על פתח אולם מבפנים וכיון שהגיע שעיר למדבר היה מלבין וידעו שנעשית מצותו Originally they used to tie the thread of crimson wool to the entrance of the Ulam within, and as soon as the he-goat reached the wilderness, it turned white. Then they knew that the commandment concerning it had ...


3

The actual language there in Yoma 75 is, "The righteous, it fell by the door of their houses." That would be a good sign it was for them. Either way, I don't know if there was a concept of "his" or "someone else's" until one picked it up. It was there for the taking; you'd walk until you found some to gather; you'd gather until your measure was filled. The ...


3

See Maharsha to Yoma there (ד"ה תלויה): נראה דנקט מאחוריו דלא הוה איצטריך ליה אלא לאשמועינן דלא איירי אלא בדופי שאינו נגלה ומפורסם כ״כ דוגמת אחוריו וכמו דופי ממשפחת האם דומיא שפרש״י דופי של מלכות בית דוד שהיה מצד אם אבל דופי שמצד אב שהוא מפורסם במשפחה הוא גנאי למלכות גם לדין של ד״נ דבעי אב מישראל ופסול ברק אמו מישראל ולזה נמי אפשר דנקט נמי קופה של ...


3

R. Yom Tov Asevili in his commentary there explains that it means that there is no indication from the words themselves. But once we have the Masoretic notes the doubts are indeed resolved. נראה פירושה שאין להן הכרע מלשון התיבות כל היכא דליכא פסיקא דקראי או הפסק טעמים דאלו השתא דאיכא פסיקא דקראי והפסק טעמים נתברר ספקו


3

The Rambam Sefer Avodah, Halachot Yom Hakippurim, Chapter 1, Halacha 7 explains this specific improper action was something that the tzedukim insisted on. Any change in the avodah would invalidate it. However, this particular action was something that the heretics known as tzedukim would insist on. Thus, they had to make sure that the kohen gadol (who at ...


2

Rashash and Sfas Emes answer the qustion of the Bach and explain that when Rashi says that (as he explained earlier) there was an commandment to put two blocks of wood on the altar in the morning and the afternoon, he meant that in the time of Shimon Hatzadick, there was no need to put any other wood on the altar. This is one of the miracles that continued ...


2

R. Yeshaya di Trani explains in Tosafot Rid (there) that קשו doesn't mean worse. Rather it means that thinking about sin causes more lust for the sin than committing the sin itself. As noted by R. Nahum Ash in his notes to Hilkhot Ishut (15:3), Rashi (there) too doesn't understand that it means that thoughts of sin are worse. Rather he seems to say that the ...


2

The idea is discussed in hatorah.net There under קיב ע"א, he notes that Talmidei Chachomim only took their shoes off on Friday night. He records Yoma 78b and says (my translation of an extract) it can be explained through Rav Nachman bar Yitzchok's maamar in Gittin 57b on the possuk (כי עליך הורגנו כל היום" (תהלים מד"  which he says refers ...


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