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Yoma 35: Famously Frozen Hillel and Talmud Torah for All
Beit HaParvah - what is this? Why is it called this, when Parvah seems to have been a sorcerer? How would a chamber of the Beit HaMikdash be named after a sorcerer?! And isn't this term anachronistic to begin with? Also, dedicating of one's own goods to the Temple - or that tunic that his mother made! A few different examples of this are introduced. Plus, various stories of functioning through poverty... And the famous story of Hillel, frozen in his spying.... The context of which is key, to note his great self-sacrifice for the sake of Torah. Which brings us to the point that poor or wealthy, or even wicked (!), there's no excuse to neglect Torah learning.
Yoma 34: A Highly Sensitive Kohen Gadol
Procedural details about the day that is Yom Kippur: havitin, nisakhin, and more, based on the close read of the biblical verses. Also: When the kohen gadol is an "istanis," and the water for immersion is very cold, and it can be heated for this consideration - testimony to the sages' awareness of psychology and the phenomenon of what we call "highly sensitive people" today. How does this connect to intention? Namely, doing something that is prohibited unintentionally. As applied to brit milah and Yom Kippur. Plus, the mishnah at the end of the daf: the next garment change, immersing, washing hands and feet. And some detail about the percale count, as it were, of the linen garments - apparently, the finest of things. And he could add to the pool of funding if he wanted to - again, attesting to the attunedness to his preferences. Is this a contradiction in the terms of not being materialistic on Yom Kippur? Perhaps not, if not taken to the extreme.
Yoma 33: Every Chance to Do a Mitzvah
What was the daily avodah (not the Yom Kippur part of the day)? Aligning the procedure with the biblical text that orders it, and ordering the day, at least as per the Amoraim. For example, cleaning out the ash (terumat ha-deshen) takes place before cleaning out the menorah's lamps. Which leads to the key point that we do not pass over an opportunity to do mitzvot. This aligns with the order of operations as compared to what task happens first, based on what you encounter first. This plays out in tefillin as well. And tzedakah. [Our apologies for the wonky audio. We did not know anything was going wrong in those moments!]
Yoma 32: Wardrobe Functions
Why does the Gemara take so much time and space for the 5 immersions and 10 sanctifications of hand and feet washing in Yom Kippur? Interspersed, he changes his garments from white linen to gold to white to gold to white. What pageantry! What a way to establish the tempo of the day! Plus: What is the source of these 15 various washings? Is it from the Torah's account of Aaron's conduct ? Or is it a logical inference? And is this difference of approach and ambiguity the reason for the ongoing discussion on the washings?
Yoma 31: Warming the Cold, Cold Water
Closing the debate between Ben Zoma and R. Yehudah, not wholly satisfactorily. The washing sanctification and the immersing was all done in a holy chamber near the kohen's chamber -- except for the first immersion of the day, which took place outside, in the water that arrived to the Temple via an aqueduct higher than the courtyard of the Temple. Also, a new mishnah! Continuing with the procedures of the day. Beginning with the kohen gadol's wardrobe change, more washing, and the Korban Tamid of the morning, shared with another kohen/other kohanim. Plus a Korban Minchah, more with blood, and the incense of the morning... and afternoon. [What's What: Istanis (again)] They would adjust the temperature of the mikveh, if the kohen gadol was sensitive to the temperature. The Gemara here responds to his human need.
Yoma 30: The Other White Sheet
A new mishnah focused in the kohen's washing of hands and feet, and immersing in the mikveh (10 and 5 times, respectively). With measures in place to preserve his modesty, of course. Which brings us to a dispute between Ben Zoma and R. Yehudah, with regard to how close to a risk of incurring later this washing avoids. What are they actually disagreeing about? Whether the washing (or lack thereof) invalidates the service itself. And how it increases the kedushah of his activity. Plus a distinction made between the first dunking and washing of the day, though the mishnah (and Ben Zoma and R. Yehudah) do not make that distinction explicit.
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But please slow-down.
When I listen, I imagine you are talking while constantly peering over your shoulder to check a clock as you think, “I’m late!! I’m late!!”
Wouldn’t it be better to instead slow-down and “savor” every word of these beautiful texts?
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