json/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Yoma/English/Translation by Rabbi Robert Alpert, 2023.json

{
    "language": "en",
    "title": "Rambam on Mishnah Yoma",
    "versionSource": "https://www.sefaria.org/",
    "versionTitle": "Translation by Rabbi Robert Alpert, 2023",
    "versionNotes": "",
    "actualLanguage": "en",
    "languageFamilyName": "english",
    "isSource": false,
    "direction": "ltr",
    "heTitle": "רמב\"ם משנה יומא",
    "categories": [
        "Mishnah",
        "Rishonim on Mishnah",
        "Rambam",
        "Seder Moed"
    ],
    "text": [
        [
            [
                "God said (Leviticus 8:33): “You shall not go outside the entrance of the Tent of Meeting for seven days,etc. ” And He said after that (Leviticus 8:34): “Everything done today, the LORD has commanded to be done [seven days], to make expiation for you,” and it comes in the received tradition to do this through the act of the [Red] Heifer, to make expiation for you, this is the act of Yom Kippur/the Day of Atonement (see Tractate Yoma 2a), and therefore, the Kohen who burns the [Red] Heifer and the Kohen Gadol/High Priest who serves on Yom Kippur, we separate them for seven days [prior]. And we separate him from his wife (see the Laws of the Service of Yom Kippur, Chapter 1, Halakha 3, where the term: \"ספק\" does not appear), lest she be found to be a menstruant woman and he would be ritually impure for seven days like it is explained in Scripture regarding someone who has sexual intercourse with a menstruant woman (see Leviticus 15:24: “[And if a man lies with her,] her menstrual impurity is communicated to him, he shall be impure seven days,” But the Sages state that ritual impurity is found, death is not found (see Tractate Yoma 13a), for if you are troubled by death, \"אין לדבר סוף\"/there would be no end to the matter, that we would be able to state lest the second [wife] die, and similarly, the third and/or fourth [wife die]. But the subject matter that we state regarding death is not freauent, for sudden death does not occur other than by chance/accidentally."
            ],
            [
                "We get him (i.e., the High Priest/Kohen Gadol) to the Divine Service [of Yom Kippur] during these days in order that it will be easier upon him on the fast day of the Day of Atonement.",
                "ומקריב חלק בראש. (the Kohen Gadol has the first right in offering up any portion) – he will offer it up before all of those who offer up what ever portion that he wants and then eat from the sacrifices tha tare consume any amount that he wants. And takes his portion first. And in the Tosefta (Tractate Yoma, Chapter 1, Halakha 5 – which is similar to the version found in the Talmud, Tractate Yoma 17b – Maimonies brings a different version of the text in his comments): “How so? He offers up the portion first and states: I offer up this burnt offeirng , I offer up this meal offering. How so? He takes the part first. He says: This I consume, I consume; this guilt-offering I consume. When is this the case? Regaring the Holy Things of the Temple, but the Holy Things of the province, botht he High Priest and the ordinary priest divide it equally."
            ],
            [
                "There is a general principle among us that the High Priest would not be from the priests anyone who are more accomplished of the men of his generation other than him in wisdom, and in fear of God and in beauty and in abundance and in strength, for God said (Leviticus 21:10): “The priest who is exalted above his fellows” and the accepted tradtion comes that he should be greater than them in beauty, in strength in wealth and in wisdom (see Tractate Yoma 18a and the Tosefta Tractate Yoma, Chapter 1, Halakha 6). But if he didn’t have money, they collect from the monies of the Kohanim and they give it to him until he would be wealthier than any one of them, for God said (Leviticus 21:10): “who is exalted above his fellows”, that his brothers should glorify him. But in the Second Temple period, where in it all of the matters were not fully complete, like knowledge and the kings would not walk before the straight tradtition and they would appoint High Priests with power even though they are not worthy of it, and regarding them it is possible to say, \"שמא לא למדתה\" and because of the chamber where the High Priests live was called: \"לשכת פלהדרין\"./the chamber of assessors, our subject is the house of the officers/commissioners (see Tractate Demai, Chapter 2, Mishnah 4), that the kings appoint them over the markets and transfer them in a short time according to the will of the king (see Tractate Yoma 8b). And so they do with the High Priests, all who continually draw close to the king and provide him with money,"
            ],
            [
                "And similarly, he should not eat on the Eve of the Day of Atonement any foot that increases the semen or that leads to an erection such as fish and milk (see the Laws of the Service of Yom Kippur, Chapter 1, Halakha 6) and the eggs that are seasoned with spices, and similarly every thing that has bulk in it."
            ],
            [
                "They (i.e., the priests) take him to the upper chamber of the House of Abtinas to teach him the manipulation of the Kohen taking a handful of incense (see Tractate Yoma 19a. See also the fifth chapter of the Mishnah of Tractate Shekalim). And this is according to the opinion of one who says that this is of the hardest/difficult forms of Divine Service in the Temple, but it will be explained at the beginning of [Tractate] Menahot (folio 11a and in Tractate Yoma 47b. But in the Laws of the Divine Service of Yom Kippur, Chapter 4, Halakah 1, it states that this is the hardest Divine Service in the Temple) that this is not the case, but rather it is like it states there that the handful of incense is like the people who take handfuls. And it was already explained to you in the fifth chapter of [Tractate] Shekalim, that the House of Abtinas [was responsible for] the actions regarding the incense, and they adjured him on the matter for it is impossible for any person to see if he changed it since the Sadducees hold that that one places the incense on the fire in the hall containing the Golden Altar and afterwards brings in the coal-pan to the House of the Holy of Holies (see Tractate Hillin 19b), an we learn this from what God, my He be exalted said (Leviticus 16:2): “for I appear in the cloud over the cover,” for he doesn’t enter to the cover/the place of atonement other thaan with the cloud, and the true tradition comes [teaching] that this is not is no (see Tractate Yoma 53a), but rather, that like it it explains when it (i.e., the Torah) says (LLeviticus 16:13): “He shall put the incense on the fire before the LORD, [so that the cloud from the incense screens the cover that is over -the Ark of -the pact, lest he die],” for it is impossible then for any individual to know what he did for God clearly said (Leviticus 16:17): “When he goes in [to make expiation in the Shrine] , nobody else shall be in the Tent of Meeting until he comes out, and therefore, we adjure him. He cries that they suspected him of engaging in herecy, and they also cry that they suspected him, because it is prohibited according to our Torah to suspect evil in a peson who is not known among us (see Tractate Yoma 19b, and Tractate Shabbat 97a, and compare the explanation of Maimonides to Tractate Avot, Chas you seeapter 1, Mishnah 6) but rather because we are forced to as you see."
            ],
            [
                "These books that are mentioned (i.e., Job, Ezra and Chronicles and Daniel) have in them stories and events of the times that attract/draw the heart so that he won’t sleep."
            ],
            [
                "מכין לפניו באצבע צרדה – this is that they strike the thumb with the finger that is nearest to it (see also Tosefta Yoma, Chapter 1, Halakha 9 which speaks of the thumb of the right hand along with the commentary of the Tosefta Kifshuta of Rabbi Saul Lieberman and also Tractate Yoma 19b), strongly, for there is much that people do at the time of singing as they produce beautiful vocalized sound.",
                "And the matter of: \"הפג אות על הרצפה\"./get up on your feet and drive away slumber this once by stepping on the cold marble pavement, make cold the warmth of your feet through this that you will stand one hour on the floor because the floor coolds the meet and the sleep escapes, for from the wamrth of the feet comes sleep, and this explanation of this reason is in the natural articles, and it is a Hebrew word (Genesis 45:26): \"ויפג לבו\"/”his heart went numb [for he – Jacob – did not believe them”, that the warmth of his heart was assuaged, and many times the Sages use this word for this matter (see also Tractate Yoma, Chapter 3, Mishnah 5, Tractate Shabbat 40b, Tractate Betza 34a and others)."
            ],
            [
                "The removal of the ashes from the altar/תרומת הדשן – removal of the ashes from it."
            ]
        ],
        [
            [
                "I have already informed you that the removal from the altar is that he should remove its ashes from it. And it states [in the Mishnah]: \"כל הקודם את חברו לתוך ארבע אמות\" -that is that he would be close to the Altar within four cubits. And the order of this casting of lots [for the sacrifices on Yom Kippur] that it (i.e., the Mishnah) mentions is such, for it is forbidden among us to count the men of Israel at all, and even for the sake of [the performance of] a commandment (see Tractate Yoma 22b), but the action of King David is known (see Second Samuel, Chapter 24), but they are enumerated when someone wishes to count them (see the implication of this language in the Laws of the Daily Burnt Offerins and Additional Oferings, Chapter 4, Halakha 4), in that they take from all them something, and count those things and therefore, if there were many Kohanim who all gathered close to the Altar, the appointed officer says to them, “put out your fingers,” after he placed them in a line and they agree from who will begin the count and which number, as for example that they agreed that the number would be thirty or forty or fifty or whatever number that was desired, and each one of them would put up a finger if he was weak, orseeral fingers if he was strong and able-bodied, and begin to count according to those fingers, “one, two, three” according to the order until he completes the number that they agreed upon at the start, and the one (i.e., Kohen) that the end of the numbering would reach him would perform that Divine Servic. But they don’t count the thumb for the person who put out his thumb because it is easy raise it and to bend it, and perhaps he will rraise it or bend it if the number approaches the end [of what is needed] in order that the lottery/allotment will come to him. And according to this system there were four lottteries that were in the Sanctuary. Know this and learn it, because these allotments/lotteries were not made clear to to any person before us in how the Gaonim explained what preceded us and who saw their words, because from the language of the Talmud no person would comprehend antyhing from them at first examination, but what is correct in those expressions is what we have explained."
            ],
            [
                "There is no commentary of Maimonides on this Mishnah."
            ],
            [
                "All of these things were in one arbitration by counting (i.e., a lottery) like I will explain to you. All of them would stand in one row or in a circle, and agree on one man who wold begin the counting from him, and they wpi;d agree that the number that they decided uon would be completed with him, like as we expalined, this one would sprinkle/cast the blood and the one next to him would slaughter amd the pme mext tp jo, wpuld clean the Altar and the one next to him would clean the Menorah, and the one next to him would bring up the limbs to the inclined plane leading to the Altar, and that person who brings up the limbs to the inclined plane leading to the Altar, he and eight men according to the order of their standing would merit in the Daily Morning Offering, each one of them with what he has to take according to the order of the carrying that I will explain. The first takes the head and the foot, and the second next to him takes the two hands, and the third the haunch/spine and the foot, and the fourth with the chest cavity and the cud and the fifth with the chest surrounding the two lungs, and the sixth the intestines and rhe sevenrh wirh the fine flour, and the eighth with the fastenings and they are the thongs of the High Priest that with them God said (Leviticus 6:13): “This is the offeringthat Aaron and his sons [shall offer to the LORD on their occasion of his anointment],” and they were called חבתין/pancakes, because it states it states (Leviticus 6:14): “It shall be prepared with oil on a griddle”/על מחבת בשמן תעשה\". And the ninth [lottery] is with wine, for this. Behold this allotment/arbitration (i.e., lottery) thirteen are found worthy, nine whom we appointed and who shrinkles [the blood] and slaughters, and cleans the Alta, and cleans the Menorah. And the one who sprinkles/casts the blood receives the blood as the Talmud explained (see Tractate Yoma 25b). And we began this allotment/arbitration (i.e., lottery) with casting/sprinkling [the blood] prior to the one who slaughters because the casting/sprinkling [of the blood] is more important that the the general principle among us is that sluahtering is appropriate/fit if performed by a non-priest (literally, “foreigner”).",
                "ומדשן – this is the person who removes tha ashes and the soiling and the wiping off and he lleaning as will be explained in [Tractate] Tamid (see Chapter 3). And you aleady knew that the name of he ashes is דשן , and the way it goes, it is as it will be explained in a Baraita, the head and the food, the chest and the throat/larynx with the windpaipe/lungs and hear, two hands and two ribs, the haunch (with the tail) and the foot. But the first teacher [of the Mishnah] follows after the important and good and places it first and places that which is worse later. But the Halakha is not accoreding to Ben Azzai."
            ],
            [
                "There were Kohanim who were blessed through the burning of the incense upon the Altar and they would say that every person who vurns incense on the altar becomes wealthy and his riches increase (see Tractate Yoma 26a), as it states (Deuteronomy 33:10-11): “They shall offer You incense to savor [and whole offerings on Your altar],” and ir states: “Bless, O LORD, his substance, and favor his undertakings,” and therefore anyone who burns the incense upon the Altar they would not allow him to burn incense upon the Altar a second time and he would remain apart/alone, but rather, they would gather for the lottery of burning the incense for anyone who had not burned the incense upon the Altar at all , and therefore it (i.e., the Mishnah) states: \"חדשים לקטורת בואו והפיסו\"."
            ],
            [
                "God stated (Leiticus 17): “and lay out wood upon the fire.” And it comes to us in the accepted tradition that thhis is the daily burnt offering of the eventide (see Tractatae Yoma 26bv), for the [burnt offering] of the morning was already mentioned explicity (Leviticus 6:5): “[WThe fire on the altar shall be kept burning, not to go out:] every morning the priest shall feed wood to it.”"
            ],
            [
                "הבשר בחמשה – as we expalined regarding the daily burnt-offfering of each day."
            ],
            [
                "The subject of: \"אם רצה להקריב מקריב\" - that he offers them in any number that he wishes, less than this or more. And It wishes when it (i.e., the Mishnah) says: \"הפשטן ןונתוחן של אלו ואלו שוין\"/the flaying and the dismenmbering of the former (i.e., congregational offerings) and the later (i.e., private offerings) are alike – that they are appropriate to be performed by a non-Kohen (i.e., literally, “foreigner”) and it is permitted for a foreigner (i.e., an Israelite) to slaughter and flay and to sever/dissect it, whether they are community sacrifices or individual offerings. And it was explained to you in [Tractate] Pesahim (folio 44b0 this general principle from the receied tradition and beyond is the command of the Kohanim (see also Tractate Berakhot 31b and Tractate Yoma 27a and Tractate Zevahim 32a and Tractate Menahot 19a)."
            ]
        ],
        [
            [
                "They had a high place in the Temple that the person who was on the lookout went up pon it, and when he sees that the eastern sky begins to be lit up, he says to them: \"ברקאי\" -its subect matter is that the glitter of the light is blossoming, and they say to him: Those who are below in the Temple courtyard:\"עד שהוא בחברון?\" - meaning to say according to what your eyes see, did the light reach up until Hebron? And he says to them, “yes” (see Tractate Yoma 28b), and then they approach to slaughter. And what what youneed to know that the time Matyah ben Shmuel mentioned when he said: \"האיר פני כל המזרח\" after the time that the first Tanna/teacher [of the Mishnah] mentioned it. And the Halakha is according to Matya ben Shmuel."
            ],
            [
                "It is known that the moon does not rise from the east other than after the the midpoint of the month. And this that it states [in the Mishnah]: \"עלה מאור הלבנה\"/the light of the moon arose – it occurred at the end of the one of the months. And also on the night of Yom Kippur: \"דמו שהאיר מזרח ושחטו את התמיד\"./and they thought that the east was lit up and they slaughtered the daily burnt-offering (see Tractate Yoma 29a), and it (i.e., the Mishnah) included these two episodes together and stated that one one time other than the night of the fast [of Yom Kippur], the light of the moon went up in addition to what had occurred on the night of the fast [of Yom Kippur]. And it will be explained further (in Mishnah 4) that the High Priest immersees and slaughters the daily burnt-offering on the day of the fast of Atonement, but since the daily burnt-offering was invalidated as it stated, for since it was slaughtered at night, it required ritual immersion and afterwards he would slaughter the daily burnt-offering.",
                "מסיך את רגליו./whoever covered his feet [requires immersion]. – it is an epithet for defecation."
            ],
            [
                "All immersions in the Temple [includes] his hands and feet prior to and after [slaughtering], as will be explained. And it states [in the Mishnah]: \"חוץ מזו\" /save for this one (whih took place over the Water Gate alongside his office), meaning to say, the first immersion, and it is what will be explained."
            ],
            [
                "סדין של בוץ– a sheet of flax.",
                "קרצו (he made the ritually required incision) – he killed it, but it was decreed against performing this ritual (see Jeremiah 46:20 and Tractate Peah, Chapter 7, Mishnah 4), but he who slaughted for most of the years (see Tractate Yoma 32b), because the Divine Service of the day is not done other than by the High Priest.",
                "The explanation of: \"מירק אחר שיאה על ידו\" - that another person completed the slaughtering after him. And [the word]: \"מירוק\"/the finishing – is called the completion of the activity of whatever activity that will be done.",
                "ונסתפק. – dried off."
            ],
            [
                "It was already explained to you in the Halakha that is before this one that the incense of the morning was offered between the blood and the candles. And it is stated here [in the Mishnah]: \"בין דם לאברים\" that it wanted to inform you that the sprinkling of the blood of the daily offering and the burning of its limbs is not a continuous activity, but rather between them interurupts with the incense and also with the kinddling of the candles, but it did not mention here the kindling of the candles because it did not come here in the order of the Divine Service. And this is the matter that we metion in the order that is not mentioned (see Tractate Yoma 34a).",
                "ואסתניס – that his body is cold (this is what Maimonides explained in Tractate Berakhot, Chapter 2, Mishnah 6). And the order of warming the water for him is as such, that they would warm bars of bronze from the eve of the Fast Day and ould place them within the fire until the morrow and extinguish them in water that becomes purified in them (see Tractate Yoma 34b) and they are tempered/dissolved, but this is not a form of work for they do not intend to glaze the bronze but rather their intention is the thawing of the water. And it is general principle among us that the Torah forbade planned, creative labor (see Tractates Betza 13b, Hagigah 10b, Bava Kamma 26b, 60a; Sanhedrin 62b, Zevahim 47a and Keritot 19b), and another general principle amon us is that there is no Rabbinic decree to enhance the character of Shabat as a day of rest in the Temple (this is the reading of Maimonides in Tractate Yoma 34a, and not accordin to the commentary of Rashi theresee also The Laws of Shabbat, Chapter 12, Halakha 2). And therefore it is permissible to do this. And simialrl, it if would benefit to place hotwater that was warmed from the eve of the Fast into the water that he washes in them, it is permissible."
            ],
            [
                "בגדי זהב – these are the clothes of the High Priesthood that he wears on the other days [of the year], and they are eight vessels made of purple-dye and flax and wool that is colored purple-blue and gold and stones like this all of which will be explained in the Torah, and they are the priest’s undercoat and the pants and the priest’s turban and the belt and coat and breastplate and ephod and front-plate.",
                "ובגדי לבן– There are four of these , that they are what the High Priest uses in the Special Divine Service of the day of the Fast of Atonement, and all of them are made of white falax, for God said regarding them (Leviticus 16:4): “He shall be dressed in a sacral linen tunic, [with linen breeches next to his flesh, and be girt with the alinen asah, and he shall wear a linen turban].” But the Halakha is not according to Rabbi Meir."
            ],
            [
                "פילוסין והדוים (Pelusian, a town near Ramses in lower Egypt; Indian linen) – species of clothes that were known among them in their times, and they are different from each other in the manner of their shape/form alone, but their material is white flax, as like we will explain in Scripture.",
                "And it is stated [in the Mishnah]: \"ואם רצה להוסיף מוסיף משלו\" – but with the the condition that he will send that addition to the consecrated property (see Tractate Yoma 35b). But the Halakha is not according to Rabbi Meir."
            ],
            [
                "Everything that is is brought in the Mishnah from the shape of the temple or the part of its sections and the description of its sides and the courtyards and the campbers and the Altar and except for it, do not request from me to explain it in every place, because I will in the future expalin to you everything and I will provide many pictures for you until you can describe in your heart well and understand all of it in your mind as if you saw it with your eyes in Tractate Middot with the help of God Almighty.",
                "Scripture states (Deuteronomy 32:3): “For the name of the LORD I proclam; Give glory to our God!,” and the receivd tradition that Moses our Teacher state to Israel at the time that I am mention the name of the Holy One Blessed be He with them, “Give glory to our God!”(see Tractate Yoma 37a and the Laws of the Divine Service of Yom Kippur, Chapter 2, Halakha 7, an dsuch is the obligation to perform them forever."
            ],
            [
                "קלפי (urn for drawing lots) – box..",
                "ואשכרע (box-wood or ebony) – ebony wood, buxus (see also Tractate Sheviit, Chapter 7, Mishnah 2 – a kind of cedar whose wood is very hard-and solid like the wood from Lebanon and Syria - buxus, from which small vessesl are made that last for many years and it is considered an expensive wood)."
            ],
            [
                "He (Ben Katin, the High Priest) made for it twelve spigots/spouts in order that all the Kohanim that were serving with the daily burnt-offering would sanctify the8ir hands and feet at once (see Tractate oma 37a). Because he did n’t appoint a ritual slaughterer for slaughtering was appropriate by non-priests as was explained (see Tractate Yoma, Chapter 2, Mishnah 2), and the person who sprinkles/casts the blood is the one who receives the blood. And aalready it was explained that there were thirteen [priests] were privileged to doso, they removed from them the slaughererd and there remained twelve And the laver from service vessels and when there would be water in it, they would be sanctified, but they became unfit overnight, as will be explained in several places in the Order of Kodashim, therefore, he made a non-sacred vessel that water would always be in it and it would descend from that vessel to the laver according to the first need, first, and that vessel was called \"מכני\" (a a wheel device to lower the laver into the cistern of water below it).",
                "וכל ידות הכלים (all the handles of the vessels) – they are the handles of the veessels like the handles of knives and the hatchets that they sever the flesh with them and similar things.",
                "ונברשת (lamp) – like the kind of torches that they make at the openings of houses from glass, they made this fro good gold that shines that when the sun strikes it, it will appear to him as bright and light from the beginning of the day at sunrise in the Jerusalem horizon, and then they would recite the Shema.",
                "וניקנור – he was a man from the pious ones who went to Alexandria of Egypt and made there two bronze doors whose labor was very enlightened inorder to place them in the Temple forecourt as it was aftert that, and when he transferred by sea, a great storm befell them, and the sailors threw one of the doors into the mddile of the sea inorder to lighten the load of their ship, and they wanted to throw the second, he tied himself upon it and said to them that if they think about throwing this door also, you will not throw it other than with hme, and then the sea calmed down, and the individual door arrived to Acco (see Tractate Yoma 38a; in the Jerusalem Talmud, it was Yaffo), the place where it went out from and when it left and he removed it, the sea coughed up the second door there in Acco. And this is the miracle that occurred with the its doors, and he placed it in the eastern side in the Temple courtyard opposite the Temple.",
                "And the subject of: \"לשבח\" Psalms of Praise and the honor, and it is in Aramaic and in Hebrew, and it is one subject, it is the Aramaic translation of (Genesis 12:15): “and praised her (i.e., Sarai) to Pharaoh” and they praised it, as it staes (Psalms 147:12): “Jerusalem, praise the LORD, etc.”"
            ],
            [
                "גנאי– the opposite of praise.",
                "ולחם הפנים- its body is thick as will be explained in the Tractate Menahot (Chapter 11, Mishnah 4, folio 96a) but there were specialists to bake it in moulds/presses until it would be doubled/rolled up like they roll up doubled, and there was in the end artisans at baking that were with them. And the order of the act of the inscenses was known, and we will explain it in its place in Tractae Keritot (Chapter 1, Mishnah 1), and among them was grass that if you placed it with the incense, its column would go up either togethr or separated, and they would recognize that grass (see Tractate Yoma 38a) but they did not teach it to anyone.",
                "הגדס בן לו – would form letters in a wonderous fashion at the time of the recitation of the Psalm of each day, he would place his thumb in his mouth at the time of the recitation with his tongue and did it was not known how he did this with the change in the placement of his tongue within his mouth and how he would place his thumb until the letters came out with those beautiful/pleasant sounds.",
                "ובן קמצר– would write with many writing quills together and even though that they placed an excuse/pretext to be prevented from teaching, nevertheless, it (i.e., the Mishnah) discrased them as you can see."
            ]
        ],
        [
            [
                "All mentions of the Name [of God] that will come in this Tractate, he wants tos ay the special Name (i.e., the Tetragrammaton), meaning Yud, Heih, etc. (see The Laws of the Principles of the Torah, Chapter 6, Halakha 2 and the Laws of Idolatry, Chapter 2, Halakha 7). But the Halakha is not according to Rabbi Yishmael."
            ],
            [
                "לשון של זהורית (a crimson-colored strap)- a piece of crimson-colored wool, the Aramaic translation of:\"תולעת שני\" (see Exodus 25:4 “crimson yarns”) and its color is crimson, and its weight is two Selas (see Tractate Yoma 42a) for we have already explained the weight of a Sela several times (see Tractate Peah, Chapter 8, Mishnah 7 and Tractate Shekalim, Chapter 1, Mishnah 6). God said (Leviticus 16:17): “When he goes in to make expiation for himself and his household, and for for the whole congregation of Israel,” and therefore he states in the first confession, “I nd my household” and he says in that second one “and the children of Aaron”, that he confesses for himself and afterwards he will confess on the Kohanim, and after that for all of the Jewish people. And this you shall see that he arranges in the three confessions: \"עון ופשע וחטא\"/iniquity, transgression and sin which is the opinion of Rabbi Meir (see Tractate Yoma 36b) which is attached to his saying, may it be exalted, “and he shall confess over it all the iniquities and transgressions of the Israelites whatever their sins” (Levitius 16:21). But the matter is not like this, for it is not his intention to include different kinds of sins, for the iniquities/עונות are sins that wer performed wilfully and the חטאים/sins were those actions that were performed inadvertently, and the פשעים/trnasgressions are kinds of denial and rebellion against God like the great transgressions that those who committed them are called \"פורק עול\"/cast off the obligation, untie the yoke in desecrating the Sabbath and in idolatry. But it is a general principle among us that he confessies for the lighter [sins] and aftwaerds he confesses on the weightier ones, and therefore, the order of the confessions, whether for an individual or the community is: “sins, transgressions and iniquities.” But the Halakha is not according to Rabbi Meir."
            ],
            [
                "ממרס (crush, rub, stir) – to shake so that that it will not congeal.",
                "ורובד (terrace – coming from the hall – the paved level space between steps in the Temple hall) – \"מצטבה\" (compare Maimonides’ explanation in Tractate Middot, Chapter 4, Mishnah 6 , and its subject matter – that of an אצטבה /a alccony, colonnade, portico, which is made ofrom the building in order to sit upon it See The commentary of of Maimonides on Tractate Pesahim, Chapter 8, Mishnah 6)."
            ],
            [
                "חתיה (taking coals out in a pan/scoop up glowing cinders) – this is unique for the removal of the ashes and coals from the fire, (Isaiah 30:14): “to scoop from a brazier.” But it was not necessitated on the day of the Fast of Atonement to pour out the fire of the pan into a second pan in order that that it not tire out the High Priest nor to had to his labor (see Tractate Yoma 44b), but the pan that he sweeps away the fire from the Altar itself enters into the Sanctuary and upon it he places the incense, and for this reason alone, it is made lighter in its weight in relation to the pan of every other da. And its arm is long in order to lighten upon him its carrying. And we have already explained the measurement of the Kab and the Seah and without them from the measurement snad weights at the end of Tractate Peah.",
                "ופרס – hone half of the one-hundred, meaning to say, the weight of fifty Denar. God said concerning the daily incense (Exodus 30:36): “Beat some of it into powder,[and put some before the Pact in the Ten of Meeting, where I will meet with you],” and it (i.e., the Torah) says on a fast day (Leviticus 16:12): “[and he shall take a panful of glowing coals scooped from the altar before the LORD], and two handfuls of finely ground aromatic incense, [and bring this behind the curain”, wanting when it says this here “finely ground” adding to it pounding, pounded spices (see Tractate Yoma 45a and also the Jerusalem Talmud)."
            ],
            [
                "Because of the honor/respect of the High Priest, they necessitated that the ascension of the Kohanim and their descent would be in the middle of the inclined plane leading to the altar in front of him, and also because of his honor, they would sanctify his hands and feet from a golden flask, what they don’t do for the rest of the Kohanim. But the Halakha is not according to Rabbi Yehuda."
            ],
            [
                "מערכות (arrangements, piles of wood on the altar in the Temple) – It is the heap of fire that is made from the pile of wood on the Altar that is arranged and stacked and set on fire. And Rabbi Yehuda states that in the Outer Altar there were two piles of wood, one a large pile of wood upon which they would offer up the Daily Burnt-Offering, and the second they take from it fire in the coal pan for the incense as we have explained. And Rabbi Yossi states that there also was a third [pile of wood] that was made for the preservation of the fire that it not be extinguished ever. And Rabbi Meir states that there was also a fourth [pile of wood] that was made and upon it they would burn the limbs and fats that remained from the Daily Burnt-Offering of the eventide that the fire did not dominate all night long. But all of them agree regarding the two piles of wood on the altar, becaue it comes through the received tradition that this as it states (Leviticus 6:2): “[The burnt offering itself shall remain where it is burned upon the altar all night [until morning, while the fire on the altar is kept going on it],” this is the large pile of wood. But “the fire on the altar is kept going on it” is the second pile of wood on the altar of incense. And After it, it (i.e., the Torah) states, “the fire on the altar is kept going on it” , Rabbi Yossi says that this is the third pile of wood of the maintenance of the fire. But Rabbi Yossi states that this surrounds the first pile of wood. But Rabbi Meir attaches the pile of wood of the limbs and fats that was not consumed fro the evening. But others state that they are burned at the sides of the large pile of wood and all of them admit that regardless, we add a pile of wood on the day of the Fast of Atonement that is glorified and beautiful for the file. And the Halakha is acccording to Rabbi Yossi."
            ]
        ],
        [
            [
                "The First Temple had only one curtain in it, while in the Second Temple there were two curtains in it because of a doubt that befell them at the time of its being built, and we will explain this in its place in Tractate Middot (Chapter 4, Mishnah 7). But that doubt had become clear to Rabbi Yossi and in his opinion that the place of the [second] curtain was in the wheel this and that, and this is the matter where he states [in the Mishnah] that there was only one curtain there and allof this we will explain in its place.",
                "And it is stated [in the Mishnah]: \"עד שהוא מגיע לארון\" – meaning to the say, to the place of the Ark (see Tractate Yoma 62b), because in the First Temple where there was an Ark, there wasn’t there [in the Second Temple] anything other than one curtain, and it only describes here the order of the Second Temple where there wasn’t an Ark there as there were two curtains.",
                "And the subject of what it says [in the Mishnah]: \"ובא לו כדרך בית כניסתו\" (and he went along by the way he entered – i.e., he walked out backwards facing the Ark – where it used to be) – that he leaves when he is walking backwards, his face towards the Holy of Holies and his his bak towads the opening, the Honor and Glory to God And similarly when they depart from every Divine Service, and the Levites when leave from the post, all of them do not depart other than backwards (see Tractate Yoma 53a and Maimonides’ codification in The Laws of the Chosen House/Temple, Chapter 7, Halakah 4 but he walks backwards slowly and softly to the side until he departs). And the liturgical text of this short prayer is as follows: “May it be Your will, Lord our God that iff this year was parched, that this year be rainy and not my destiny to be a servant of of ruling from the house of Judah, and that your people the House of Israel will not be in need for sustenance/a living (see Tractate Yoma 53b), and do not let the prayers of those who pass on crossroads enter before you.” And the explanation of [the word] \"שחונה\" is heat/warmth, the Aramaic translation of (I Kings 1:1): “and he (i.e., King David) never felt warm,” for he was not warm, he would pray that God would measure exactly the weather this year, and this would be of general great good for humanity and the animals, for the when the weather is average, it cures the bodies of those who are infirm, and preserves constatntly the heath of creatures, and first of all the measure (Deuteronomy 7:15): “The LORD will ward off from you all sickness.” And after that, he prayers for the contnual rule of justice and truth, and this is the purpose of everything. And after these two general matters, he prayers on the private matters of all human beings, that God will cause every peשלא להבעית את יrson to be sucessful in his labor, and his business and commerce will be successful in order that he will not need to ask and beg from his fellow. And afterwards he prayers that rain should fall, and when it (i.e., Tractate Yoma 53b) say, that the prayers of the passers-by should not enter before you,” because they do not pray other than for continual sunshine and the removal of rain.",
                "שלא להבעית את ישראל (to not dismay the Jewish people) – that it will not frighten them , for if he would be detained, they would worry that [perhaps] he had died, because many times the High Priests die in the Holy of Holies if they were not worthy or if they changed something in the act of [offering up] the incense, surely you will fearful as it (i.e., the Torah), may it be exalted, said regarding Aaron (Leviticus 16:2): “lest he die; for I appear in the cloud, etc.”",
                "And the explanation of \"שתיה\" is foundation, and according to the truth the place of Divine Service is the foundation of the world,and as it is mentioned at the beginning of [Tractate] Avot (Chapter 1, Mishnah 2 and the commentary of our teacher – Maimonides – there)."
            ],
            [],
            [
                "נכנס למוקם שנכנס– meaning to say to the place that entered with the incense between the bars projecting from the Ark , and he sprinkles from the blood in front of the Ark as od stated (Leviticus 16:15): “for he shall sprijnkle it over the cover and in front of the cover.”",
                "כמצליף (like swinging a whip) – like one who strikes with a rod/scourge (see Tracate Yoma 54b). And he mentions the word “one” twice so that he does not error in the countain, and he comes to count the first sprinkling following from the overall number of seven below, and God stated (Leviticus 16:14): “and sprinkle it with his finger [over the cover on the east side],” this is the first sprinkling, and fafterwards from the blood witih his finger seven times (Leviticus 16:19: “And the rest of the blood he sprinkle on it with his finger seven times” – see also the Laws of the Service of Yom Kipppur, Chapter 3, Halakha 8), as it comes in the received tradition.",
                "וכן – this is the base."
            ],
            [
                "He pours/casts the blood of the bull into a bowl (out of which the sprinkling is done) which has the blood of the goat in it and he eturns everything to the pool that had in it the blood of the bull in order that bloods sould mix very wwell (see Tractate Yoma 58a). And all of this matter is clear."
            ],
            [
                "He sprinkles on the beam in front of him \"מלמעלן למטן\" in order that that the bllod would not squirt onto his clothes (see Tosefta Tractate Yoma Chapter 3, Halakha 1 where this is the approach of the First Tanna, and so our teacher codiefied in the Laws of the Service of Yom Kippur, Chaper 4, Halakha 2). But the Halakha is not according to Rabbi Eliezer."
            ],
            [
                "טהרו של מזבח (the exposed surface of the Altar from which the ashes had been raked) it is the revealed place therein (see Tractate Yoma 59a) because the insecense of each is not other tfor the golden Altar as God stated (Exodus 30:7): “On it Aaron shall burn aromatic incense: [he shall burn it every morning when he tends the lamps].”And on each day, they remove from it the remnants of the coals and the ashes as we have explained. And tehrefore, he intends to sprinkle the blood on the place where there is neither ashes nor goals, but only the body of the revealed Altar.",
                "And it (i.e., the Mishnah) states: \"ועל מזבח החיצון\" – meaning to say that the blood that is placed on the outer Altar, their remnants are placed on the foundation of the southern one. And the subject of religious trespass will be explained completely in its place (see Tractate Meilah, Chapter 3, Mishnah 3 along with Maimonides’ commentary and the Laws of Religious Trespass/Meilah, Chapter 2, Halakha 11)."
            ],
            [
                "Rabbi Eliezer and Rabbi Shimon state that if he made three or four sprinklings and the the blood is spilled, he completes the number on the sprinklings that were were aleady done from other blood. But the Halakha is not according to them."
            ]
        ],
        [
            [
                "The word \"שני\" is repeated in the goats of Yom Kippur three times, and it is stated [in the Torah] (Leviticus 16:5): “And from the Isrraelite community he shall take two he-goats [for a sin-offering and a ram for a burnt offering],” and it (i.e., the Torah, Leviticus 16:7) states: “Aaron shall take the two he-goats” and it (i.e., the Torah, Leviticus 16:8) states: “and he shall place lots upon the two goats,” and the received tradtion comes [to state] that this is to hint that it is more appropriate that they will be equivalent in appearance, and in height and in cost (see Tractate Yoma 62b), and we stated, appropriate, but we didn’t state “obligatory” because it (i.e., the Torah) states aftewards: \"השעיר\"./the goat, \"השעיר\"/the goat and it did not state that the one desired this goat from any place.",
                "And it is stated [in the Mishnah] here: \"ואם של שם מת ואם ששל עזאזל מת\"/if the one cast for God had died…but if the one cast for the Scapegoat had died” – its explaination is not that one shoud say these two sentences together in order to remove [oneself] from the doubt in the manner that they stated in [Tractate] Pesahim (Chapter 8, Mishnah 2), if my Rabbi had told me [to bring] a goat or if my Rabbi had told me [to bring] a lamb, because there is no doubt here for after the lottery one of them died, but it comes to regulate/put in order how he should state – if that of God is the one that died, and similar, how he should speak if it is the one for Azazel that died.",
                "And it states [in the Mishnah]: \"והשני ירעה\" – meaning to say the second (see Mishneh Torrah, the Laws of the Act of Sacrifices/Maaseh HaKorbanot, Chapter 15, Halakha 4 and look at the Kesef Mishnah there as well as The Laws of Defiled Holy Things, Chpater 6, Halakha 1) from the two that he made a lottery on them at the end, because the legal decision is that living things are not banished/exiled (see Tractate Pesahim 73b and 98a, Tractate Yoma 64a, Tractate Kiddushin 7b, Tractate Zevahim 12a, Tractate Keritut 28b and Tractate Temurah 26b).",
                "And the subject of \"מתה\" that we bring it inside to the house and leave it there until it dies (see Tractate Kiddushin 55b) and it is simple that the goats of Yom Kippur are a communal sin offering as it states (Leviticus 16:5): “And from the Israelite community he shall take two he-goats for a sin-offering and a ram for a burnt offering.” But the Halakha is not according to Rabbi Yehuda."
            ],
            [
                "It has already been explained to you tha thte order of the confession is that he should mention (as we saw above in Tractate Yoma, Chapter 4, Mishnah 2): \"חטא עון פשע\"/an inadvertent sin, an iniquity and a transgression/wilfull sin."
            ],
            [
                "It comes in the received tradition that what God said (Leviticus 16:21 – but this source does not make sense as the word \"איש\" does not appear at all, let alone the stated conclusion of Maimonides’ - comment regardless of the validation found in the Mishnah itself) – to validate the action of a “foreigner”/non-priest (see Tractate Yoma 66b)."
            ],
            [
                "הריס – two parts from fifteen from the mile, because theere are seven and one-half RIS in a mile, and there was from Jerusalem to the place called TSOK twelve miles which are ninety RIS. And there was between each and every booth a mile whichis twothousand cubits which is the Sabbath limit, and there would remain between the last booth and TSOK two miles."
            ],
            [
                "You already knew that there was between each booth the Sabbath limit. And it is possible for the peapole of each booth to accompany him to the nearest booth. And between the last booth and TSOK is two miles, but he is not able to walk other than a mile while is the Sabbath limit, and therefore he stands from a distance."
            ],
            [
                "He doesn’t tie the entire strap to the rock lest it turn white before the knocking down of the goat and he would consider that the sins are atoned without pushing down the goat [into the ravine]. But the thing that one is oblged to do is not to tie all of it between its horns lest at the time of his being pushed off, it turns its heart and he (i.e., the Kohen) will not see the crimson strip if it had become white or not and his mind will become discouraged and he will think that the sins were not atoned for (see Tractate Yoma 67b). And it is explained in the Torah that when he sends forth the goat that he defiles his clothing, as it states (Leviticus 16:26): “He who set the Azazel goat free shall wash his clothes”. But the Halakha is not according to Rabbi Shimon."
            ],
            [
                "קלען במקלעות (he twisted them around carrying poles) – that he takes the pieces of meat in their skin without stripping/skinning them (see Tractate Yoma 67b) because God said (Leviticus 16:27): “their hides, flesh and dung shall be consumed in fire.” And it is explained in the Torah that the person who burns them will wash his clothes (Leviticus 16:28: “He who burned them shall wash his clothes and bathe his body in water”). But the Halakha is not according to Rabbi Shimon."
            ],
            [
                "דיבריות (stations) – Rabbi Yehuda holds that when the goat reaches the wildnesses, he has performed his commandment (see Tractate Yoma 68b) even though it did not reach TSOK, and therefore, he estimates in order that it will reach Bet Horon which is the wilderness alone. But the Halakha is not according to Rabbi Yehuda."
            ]
        ],
        [
            [
                "אצטלית לבן משלו (his own white garment/robe) – to inform you that the reading [from the Torah] is not Divine Service (see Tractate Yoma 68b), and therefore it is permissible for him to read in any clothing that will be.",
                "And it is stated [in the Mishnah]: \"אם רצה בבגדי בוץ קורא\" (if he wanted to read in linen/byssus, he may do so) – to inform you that it is permissible for him to wear the clothing of the Priesthood and even not at the time of the Divine Service, because the general principle among us is that the priestly clothing was given to enjoy [even] not at the time of Divine Service (see Tractate Yoma 69a and similarly, the Mishneh Torah: The Laws of the Serfice of Yom Kippur, Chapter 3, Halakah 9 and in the Laws of the Vessels of the Temple, Chapter 8, Halakha 11 – and it states that the belt of the High Priest on Yom Kippur is not the belt of the High Priest on the other days of the year as is found in The Laws of the Vessels of the Temple, Chpater 8, Halakha 3). And the [Torah] Scroll is transferred from hand to hand for honor and glory. But the actual reading occurred in the Women’s Court where it was permitted for a person to sit there (see Tractate Yoma 69b), for from what it [the Mishnah] says: \"עומד\" implies that he would sit prior to this. But from the Court of the Israelites and inward they don’t sit in them at all other the Kings of the House of David alone, because Scripture states (I Chronicles 17:16: “Then King David came and sat before the LORD.” And that they made necessary to read from [the portion of] the Book of Numbers (Chapter 29, Verses 7-11) by heart is because one person does not read from two Torah scrolls because of the defect of the first (see Tractate Yoma 70a and early manuscripts of The Laws of Prayer, Chpater 12, Halakha 23 – that one person shold not read one subject matter in two Torah Scrolls. And similarly in the Laws of The Divine Service of Yom Kippur, Chpater 3, Halakha 10, for the same reason. The Kesef Mishneh commentary was missing from the Laws of the Divine Service of Yom Kippur, and therefore, he wrote it in the Laws of Prayer, for it is not necessarily one subject matter, but, from the early manuscripts, it is not one subject matters, yet, our practice on Shabbat Rosh Hodesh or Shabbat Hanukkah is to use two Torah scrolls, as well as during the Festivals)., and we don’t roll the Torah Scroll in public because of the the Honor of the Congregation/Kevod HaTzibbur, and therefore, he should not roll the Torah Scroll until he reaches the portion in the Book of Numbers and should also not read from a second Scroll. And these eight blessings, the first [being], “who chose us from all peoples”, etc., and he reads [the Torah], and he recites the blessing after the reading, “who has given us a Torah of truth, etc.,” and this is the second blessing. And the third [blessing]: “Accept O LORD our God, etc,” and the fourth [blessing], “We give thanks to you,” and the fifth [blessing], “Forgive us, etc.,” and the sixth [blessing], he prays for the preservation of God’s preence in the Temple, and that God will make constant His glory, and the seventh [blessing], he prayes that God will bless the Kohanim and accept their sacrifices in a similar manner, and in the eighth [blessing] he prays for the salvation of Israel and that God should bequeath to them in triumph and he concludes [with the blessing}: “Praised are You, O God, who hears prayer” (which is similar to what Maimonides wrote in his commentary to Tractate Sukkah, Chapter 7, Mishnah 5. Kapach does not know why Maimonides changed the order of the Mishnah placing the Kohanim before the rest of the Jewish people, and the entire Jewish people with the rest of the prayer togethere, but in the Laws of the Divine Service of Yom Kippur, Chaper 3, Halakha 11, he counts the two Torah blessings, the one before and the one after [the reading] as one, and the Jewish people and the Kohanim and the rest of the bprayer in the third, accoreding to the order found in the Mishnah and in the Tosefta)."
            ],
            [
                "It informs you that it is permitted for a man to leave the Divne Service and to go to see another Divine Service (see Tractate Yoma 70a, and there is nothing here about “you must not forego the occasion for performing a Mitzvah/religious act.”)."
            ],
            [
                "Rabbi Eliezer holds that the order of the sacrificial offerings on the Day of the Fast of Yom Kippur is according to their order in Scripture, meaning to say, that he offers the Daily Burnt-Offering of the Morning and after it the Divine Service of the Day, as its order will be explained, and after it its ram and the ram of the people and the portions of the sin-offering consumed on the Altar, and after that, the burnt-offering of the bull. And after that, the seven lambs, and after that the Daily Offering of the Eventide, because the the Divine Service of Yom Kippur is in the Book of Leviticus (Chapter 16) and the burnt-offering of the bullock and the seven lambs are in the Book of Numbers (Chapter 29). But Rabbi Akiva states that the order is that he offers [first] the Daily Burnt-Offering of the Morning and after it, the Burnt-Offering of the Bull and the seven lambs, because they are the Additional/Musaf Sacrifice and Scripture states regarding the Musaf/Additional Service alone (Numbers 28:23): “You shall present these in addition to the morning portion of the regular burnt offering,” juxtaposed to the Daily Burnt-Offering of the morning. But Rabbi Eliezer states states that this is the way it is done, but not on the Day of the Avodah/Divine Service [of Yom Kippur]. And after that the Divine Service of the Day, and after that the goat that is sent off [to the desert/wilderness], and after that his ram and the ram of the people, and after that the portions of the sin-offering consumed on the Altar, and that the Daily Offering of the Eventide. And the Halakha is according to Rabbi Akiva."
            ],
            [
                "It is stated [in the Mishnah]: \"באלו נשאלין\" (in these they were approached for the decision of the Urim and Thummim), meaning to say that they do not approach to ask for the decision of the Urim and Thummim other than the Kohen Gadol who is dressed in these eight [pieces] of clothing. And the order of the asking for the decision was lready mentioned, that the Kohen turns his face to the Ark, and the questioner turns his face behind the Kohen Gadol and asks: “Shall I do this or/and that or not?”, the Kohen will answer him and say to him, “Do it” or “Don’t do it,” according to what appears to him on the breastplate (see Tractate Yoma 73a), because it has a complete aphabetical listing, because Abraham, Isaac and Jacob are written on it (see Tractate Yoma 73b) and the names of the Twelve Tribes as will be explained in Scripture (see Exodus 28:21 and 39:14), and it is written after their names the Tribes of God (so it is also written in the Laws of the Vessels of the Temple Chapter 9, Halakha 7, and in the Babylonian Talmud, “The Tribes of Jeshurun” and in the Jerusalem Talmud “The Tribes of Israel,” and perhaps this was the reading that Maimonides had in his Talmud). And It is required that the Kohen is a prophet , because it is a received tradition among us that every Kohen that speaks in the Holy Spirit when the Divine Presence/Shekhina rests on him they ask him but when the he does not speak with the Holy Spirit and the Shekina does not rest upon him, they don’t ask him (see Tractate Yoma 73b). And that which it (i.e., the Mishnah) made a condition that they don’t ask him othe than a king and the Deputy Nasi, and similar things to it, for Scripture surely states concerning Joshua , and he is a King, and will stand before Eleazar the [High] Priest and will ask him for the judgment of the Urim bewfore God, he and the entire Jewish people with him, and the entire congregation (see Numbers 27:21: “But he shall present himself to Eleazar the Priest, who shall on his behalf seek the decision of the Urim before the LORD. By such instruction they shall go out and by such instruction they shall come in; he and all the Israelites, the whole community.), and it comes as a received tradition that “and all the Jewish people/Israelites” this is anointed for war, and “the entire congregation” this is the Sanhedrin. And similarly, all who need the community is included in this when it (i.e., the Torah) states, “and all of the Israelites with him”. And since we have mentioned what was written on the breastplate, I will inform you how the names of the Tribes were written on the stones of the Ephod and this is their order (see Tractate Sota 36b, and examine the commentary of the Kesef Mishneh for the Laws of the Vessels of the Temple, Chpater 9, Halakha 9): (On the right side, from top to bottom: Reuven, Levi, Issachar, Naftali, Gad and Yehosef; on the left side: Shimon, Yehuda, Zebulun, Dan, Asher and Benjamin). And you will find the number of indications on each stone is twenty five, but the name of Joseph is written as “Yehosef” as we have writen, and the allusion to hims is stated (Psalms 81:6): “He imposed it as a decree upon Joseph [when he went forth from the land of Egypt; I heard a language that I knew not.” But the stone in whih is written on its top “Reuben” on the right hand border, and that “Shimon” is written on its top on the left hand border."
            ]
        ],
        [
            [
                "It is not explained in the Torah the prohibition of these things on the Day of the Fast of Atonement, but rather, the language of \"ענוי\"/affliction appears five times. It states (Leviticus 23:32): “It shall be a sabbath of complete rest for you [and you shall practice self-denial/\"ועניתם את נפשותיכם\" ],” and it (the Torah) states (Leviticus 16;31): “It shall be a sabbath of complete rest for you [and you shall practice self-denial/\"ועניתם את נפשותיכם\"],” and (Numbers 29:7): ‘On the tenth day [of the same seventh month you shall practice a sacred occasions when you shall practice self-denial/\"ועניתם את נפשותיכם\"],” and (Leviticus 23:27), “Mark, the tenth day [of this seventh month is the Day of Atonement. It shall be a sacred occasion for you; you shall practice self-denial/\"ועניתם את נפשותיכם\"],” and (Leviticus 16:34): “This shall be to you [a law for all time;: to make atonement for the Israelites for all their sins once a year.”] (but, note that Maimonides does not mention the more appropriate verse in Leviticus 16:29: “In the seventh month of the tenth day of the month, you shall prace self-denial/\"תענו את נפשותיכם\"), and the accepted tradition comes to prohibit five things of bodily enjoyments (see Tractate Yoma 76a) which are feeding, and washing in water (there is no distinction between cold or warm water, as is found in Tractate Taanit 13a) and anointing with oil, and the wearing of leather sandals and sexual intercourse, and it states in each one of these “self-denial”/עינוי in Scripture but they are hints and [mere] supports, (see Tractate Yoma 76-77a) and the essence of their prohibition is accepted tradition, and for all of these, a person who does any one of them is liable for lashes for rebelliousness.",
                "And the subject matter where it (i.e., the Mishnah) states: \"אסור\", except for feeding, meaning, eating and drinking which the liability of extirpation/Karet if he ate according to the measure mentioned, but if he at less, this is prohibited and he is liable for lashes of rebelliousness. God said, that he who transgresses on the “self-denials” (Leviticus 23:30): ”I will cause tha tperson to perish [from among his people,.” (and see Tractate Yoma 74b – for this Biblical verse deals with doing work on Yom Kippur, and in the Laws of The Resting on the Tenth Day, Chapter 1, Halalkha 4, Maimonides wrote that when it says, “you shall practice self-denial,” it means by implication that this is fasting). And it comes as a received tradition that the matter that the soul depends upon is eating and drinking. But it is appropriate that the king appear handsome (see Tractate Yoma 78b). And similarly the bride in order that she not disgrace herself before her husband, and therefore, we permitted to them to wash their faces.",
                "וכותבת הגסה (the large date) – a large date, It states [in the Mishnah] \"כותבת גסה\" – which is less than an egg’s size (see Tractate Yoma 79b). And the explanation of \"גרעניתא\" (globule, stone/kernel of fruit) (see Tractate Terumot, Chapter 11, comment 21.",
                "ומלא לוגמיו (a mouthful) – this is that he drinks a measure, that if he were to return it to one side of his mouth, the other side would protrude it and it woild appear (see Yoma 80a). But from what you need to remember always that all of the measurements in our Torah are “traditional laws handed down from Moses at Sinai” (see Tractate Sukkah 6a). But the Halakha is not according ot Rabbi Eliezer."
            ],
            [],
            [
                "ציר (brine) – the juice that flows from the fish if they are pickled in salt.",
                "ומוריס (fish brine, pickle liquor) (see Tractate Pesahim, Chapter 7, Mishnah 1, note one and Tractate Trumot, Chapter 11, Mishnah 1, note 7) – ALMARI.",
                "מחנכין אותן (Maimonides adds from his own notes from Proverbs 22:6: “Train a lad in the way he ought to go”) – We acccumstom them to fast in stages two years before the obligation of the fast falls upon them for healthy children or one year for those who are sickly (see Tractate Yoma 82a). And know that the males from age thirteen years [fast[ fully and females from age twelve, a are obligated to fast according to the Torah if they brought forth [two hairs[, because the females are able to to endure the Fast more than the males, for the tempeature of the males is hotter and that which separates from from their bodies is greater. And the males and the feamles from age eleven fast the entire day according to the Rabbis in order to educate them in the [observance of] the commandments (see also The Laws of the Tenth of Tishrei, Chapter 2, Halakhot 10-11 and examine the Raavad and the Magid Mishnah there). But from age nine or from age ten they fast a few hours from the day, whether they are males or females in order that they become accustomed to fast, and we don’t feet them until the hunger pangs hit them."
            ],
            [],
            [
                "And similarly if a pregnant woman smelled the flesh of Holy Meat [of the Temple] or the flesh of pigs and her soul ws stirred to teat it, wwe feet herfrom it until her soul settles (see Tractate Yoma 82a).",
                "ובקיים – they are the specialists, meaning to say, the specialists of the physicians. But there is in this matter a that a division of laws are explained to you, and this that a sick person all the while that he requests to eat, we feed him, and even if all the doctors stated that he does not need food, we feet him until he is satisated. But if the specialist physician instructed that he must heat and he states that he doesn’t need anthing, we feed him and we don’t hearken to the words of the sick person But if the doctors are divided, and some of them say that we need to feed him and some of them say that he doesn’t it, we listen to the the specialists or the majority. But if they were equal in their numbers and their specialization , according to our knowledge we feet him (and so Maimonides decided in The Laws of the Fast of the Tenth, Chapter 3, Halakha 8), because the general principle among us is that if there is a doubt regarding savomg pf a life, we are lenient (see Tractates Shabbat 129a, Yoma 83a, 84b, Ketubot 15a, Bava Kamma 44b, 90a, Bava Batra 50b and Sanhedrin 79a)."
            ],
            [
                "בולמוס – one of the kinds of fainting/swooning that are caused on account of the pangs of hunger in the mouth of the stomach and when he eats it (i.e., the hunger) disappears and passes from him and the darkness passes from his eyes.",
                "ודברים טמאים– they are forbidden things like insects and reptiles and unclean animals and others like them, but we don’t hurry to feed to those people a thing whose prohibition is severere, but we feed them little by little, if it is sufficient, if not, we feed them something more severe (see Tractate Yoma 83a).",
                "וחושש בפיו (one who has a sore mouth) – one whose palate is consumed , that if they do not cure him, his apprentices and his smile will be consumed.",
                "וסם – this designation includes all the roots/medicines whatever they will be. But the Halakha is not according to Rabbi Mattiah ben Heresh who permitted feeding the man the lobe of the liver of a crazy dog on the day of the Fast of Atonement if it bit, because it is not beneficial other than in an adapted manner . But the Sages says that we don’t violate the commandments other than for medicinal purpose only which is a clear matter that the simple logic and experience obligate him, but not through adapted ucring , because their matter is weak , and it would not obligate him in logical, and his experience is far, and it is a claim from one who makes a claim. And it is a large principle – know it.",
                "And it is stated [in the Mishnah]: \"כל ספק נפשות דוחה את השבת\" – to spur you on the expediency of this and we don’t delay and even on the first Shabbat of his illlness, when the infirm person is yet able to bear his illness, and we don’t say that surely he needs to violae for himself the next Sabbath, let us leave hiim today in order that he doesn’t have to violate for himself two Sabbaths (see Tractate Yoma 84b)."
            ],
            [
                "מפקחין – did and search after him, and if he reached his nose and didn’t find any breath in him, it is forbidden for him to dig further, for he is certainly dead. But if they found him living, even though he is not capable of living other than a short time and would die, we remove the debris that is upon him and remove him.",
                "And this is the matter when it said [in the Mishnah]: \"מצואוהו חי מקפחין עליו\" and it (i.e., the Mishnah) says: \"ואם מת יניחוהו\"- for there are those among the Sages who hold that we save the dead person from the conflagration/fire, therefore it (i.e., the Mishnah) informed us that from fallen debris, there is no dispute that we leave him there."
            ],
            [
                "Remember these general principles and rely upon them, and this is if a person made an inadvertent error regading a positive commandment and/or a negative commendment, or wilfuly violated a positive commandment and did repentence, he is pardoned immediatley. And the repentence is that he will confess on his sin before God and will regret on what he has done and will accpt upon himself that he will not again perform that act. It is stated [in Scripture] reagrding confesson and separation from the sin (Proverbs 28:13): “He who confesses and gives them up will find mercy,” and it is stated regarding remorse/contrition (Jeremiah 31:19): “Now that I have turned back, I am filled with remorse.” But if he violated a negative commandment willfully and did repentence, the repentence is held in suspense and Yom Kippur atones. But if he inadvertently acted regarding [sins whose punishments are] extirpations and death at the hands of the Bet Din/Jewish Court in a matter that requires of him a sin-offering or he committed a sin that requires of it a definite guilt-offering and he brought his sin-offering and/or his guilt-offering and repented, he attains atonement immediately. And it is explained in the Torah that a person who brings his sin offerings requires repentence, as it states (Leviticus 5:5): “he shall confess that wherein he has sinned.” But if he acted willfully regarding [a sin whose punishment] is extirpation or death by the Beth Din and repented, repentence and Yom Kippur hold him in suspense and afflictions cleanse him, and when he dies, his atonement is completed. And all of this occurs if he sinned willingly, but someone who sinned through compulsion is exempt. What are we speaking of? At a time when it is not the Divine Service of the Day of Atonement, but no if he already knows that with the Scapegot he is atoned for all of his sins, as we will explain at the beginning of [Tractate] Shevuot (Chapter 1, Mishna 6)."
            ],
            [
                "It is stated [in the Mishnah]: \"אחטא ויום הכפורים מכפר אין יום הכפרוים מפפר\" – is the case like it said (in the Mishnah): \"אין מספיקין בידו לעשות תשובה\" - meaning that God will not assist him to do on the day of the Fast of Atonement that which would be appropriate for him to receive atonement for that day (see also in the Mishneh Torah: The Laws of Repentence, Chapter 4, Halakha 1). And the Scapegoat would not not atone for sins between a man and his fellow human being."
            ]
        ]
    ],
    "sectionNames": [
        "Chapter",
        "Mishnah",
        "Comment"
    ]
}