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Week 30 - Thursday - 22 June 2000

YOMA: CHAPTER 3 : MISHNA 11

And these for disgrace: those of the House of Garmu - they would not teach how to prepare the shewbread; those of the House of Avtinas - they would not teach how to prepare the incense; Hugras ben Levi - he was well-versed in singing but would not teach it; Ben Kamtzar - he would not teach his art of writing. Regarding the former it is said, "The memory of the righteous shall be for a blessing" (Prov. 10:7), and regarding these it is said, "but the name of the wicked shall rot" (ibid.).

Kehati

And these people would be remembered for disgrace - for their actions: those the people of the House of Garmu - they would not teach how to prepare the shewbread - for the shewbread was U-shaped, and the people of the House of Garmu were the only ones who knew how to bake it and take it out of the oven without breaking or becoming mouldy, and they would not teach this skill to other people; those of the House of Avtinas - they would not teach how to prepare the incense - they had knowledge of a certain type of herb known as "raising smoke," which they would mix with the ingredients of the incense, thereby causing the smoke of the incense to rise straight up, without scattering sideways, and they would not reveal this to others;

Hugras ben Levi - who was the official in charge of singing in the Temple (see Shek. 5:1), he was well-versed in singing - he knew how to make his voice pleasant while singing; a baraita quoted in the Gemara relates that when he was singing, he would put his thumb into his mouth and place his finger between the two sides of his mustache, and he would produce all kinds of musical notes, until his fellow priests would be startled and stagger backwards, but would not teach it - the art of singing, to others; Ben Kamtzar - he would not teach his art of writing - it was said of him that he would take four reed pens between his five fingers, and would write a word of four letters at one time (a baraita quoted in the Gemara, Yoma 38b).

Regarding the former - Ben Gamla, Ben Katin, Munbaz and his mother Helene, and Nicanor, it is said, "The memory of the righteous shall be for a blessing" - for by their deeds they are remembered for praise and for blessing, and regarding these - who are mentioned in this mishnah: the House of Garmu, the House of Avtinas, Hugras ben Levi, and Ben Kamtzar, it is said, "but the name of the wicked shall rot" - i.e., they will not be remembered at all. The Gemara, however, states that the House of Garmu and the House of Avtinas gave a reason to the Sages for not wanting to teach others, for they feared "lest a person who is unworthy would learn, and go and practice idolatry with this"; this mishnah, however, implies that the Sages did not accept this explanation (Rambam; Bartenura). On the other hand, a baraita quoted in the Gemara states: "All of them found an answer for their attitude (why they would not teach), Ben Kamtzar did not find an answer. Regarding the former it is said, 'The memory of the righteous shall be for a blessing,' and regarding Ben Kamtzar and his fellows it is said, 'but the name of the wicked shall rot.'" Based on this, one interpretation of the mishnah reads as follows: "Regarding the former" - i.e., regarding the House of Garmu, the House of Avtinas, and Hugras ben Levi, since they found answers for their attitude, it was said, " 'The memory of the righteous shall be for a blessing,' and regarding these" - i.e., regarding Ben Kamtzar and those like him, it was said, " 'but the name of the wicked shall rot.'"

It was also related in the Gemara about the House of Garmu that never was fine bread found in their sons' possession, lest people say that they are supported from the preparation of the shewbread, to fulfill the command, "you shall be clear before the Lord, and before Israel" (Num. 32:22). Similarly, it was related about the House of Avtinas that never did a bride leave their house perfumed, and when they married a woman from another place, they would stipulate that she should not be perfumed, lest people would say that they are perfumed from the preparation of the incense, to fulfill the command "you shall be clear before the Lord, and before Israel." For this they would remember them for praise.

YOMA: CHAPTER 4 : MISHNA 1

He shook the urn and brought up the two lots. One - written on it: "For the Lord," and one - written on it: "For Azazel." The Segan to his right, and the head of the father's house to his left. If "for the Lord" came up in his right, the Segan said to him, "My lord High Priest, raise your right!" And if "for the Lord" came up in his left, the head of the father's house said to him, "My lord High Priest, raise your left!" He placed them on the two goats and he said, "A sin-offering to the Lord." Rabbi Yishmael says, It was not necessary to say "a sin-offering" but "To the Lord." And they answered after him, "Blessed be the Name of the glory of His kingdom forever and ever."

Kehati

This mishnah resumes the description of the service of the High Priest. It was taught in the preceding chapter that after he confessed on his bullock, he came to the east of the Temple Courtyard, to the north of the Altar, where two he-goats stood, along with an urn containing two lots. This chapter continues the description of the service of the High Priest.

He - the High Priest, Shook - and mixed the lots in the urn - lest he discern which one is "For the Lord" and take it in his right hand, since it was considered an auspicious sign when the lot "For the Lord" came up in his right hand (Hameiri); according to another interpretation, taraf means he seized the lots from the urn quickly, in order not to have time to discern which of them he takes in his right hand (Rashi), and brought up the two lots - one in his right hand, and one in his left hand. One - written on it: "For the Lord," and one - written on it: "For Azazel" - and after he brought up the lots, he would see what he had brought up in his right hand and what in his left hand.

The Segan to his right, and the head of the father's house to his left - as explained above (3:9). If "for the Lord" came up in his right, the Segan said to him, "My lord High Priest, raise your right!" - so that everyone would know that the lot in his right hand was "For the Lord" (Hameiri). And if "for the Lord" came up in his left, the head of the father's house said to him, "My lord High Priest, raise your left!" - to announce that the lot in his left hand was "For the Lord." He placed them on the two goats - he placed the lot which he had brought up in his right hand on the goat that stood to his right, and the lot that he had brought up in his left hand on the goat that stood to his left, and he said, "A sin-offering to the Lord" - when he placed on the goat the lot "For the Lord," he would pronounce the Tetragrammaton, as it is written,

Rabbi Yishmael says, It was not necessary to say "a sin offering," but only "To the Lord." And they - the priests and the people standing in the Temple Courtyard, answered after him - on hearing the Tetragrammaton,"Blessed be the Name of the glory of His kingdom forever and ever" - see above (3:8).

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