Yoma 34 a, b

Again the rabbis look at the order of the High Priest's tasks on Yom Kippur.  Amud (a) focuses on other possible options ordering the offerings, libations and the incense.  Differences between the morning and afternoon services are discussed.  Again, the versions described do not match with the earlier version put forward by Abba Shaul.

In amud (b), we learn more about derivation: the afternoon libation is derived from the morning libation. Thus if the libation is not poured in the morning, it should not be poured in the afternoon.  The rabbis discuss what is meant when we learn about choosing "one" lamb.  To what does the "one" refer?  Different possibilities are debated.

Before we move on to a new Mishna, we come back to the description of an old or ill High Priest who is allowed to have heated blocks of iron placed in the Yom Kippur evening bath to warm the water.  What about the effect on the iron; hardening?  Is this action allowed on Yom Kippur, which benefits from the halachot of Shabbat?  Like regarding circumcision of a foreskin with a leprous spot, we are allowed to complete this action because it is unintentional (the hardening of the iron and the removal of the leprosy are 'side-effects').  In addition, negative, rabbinic prohibitions do not trump positive Torah law.

At the end of amud (b), we learn a new Mishna.  The High Priest is brought to the Hall of Parva, which was in the sacred Temple courtyard.  A sheet of fine linen separates him from the people so that he can sanctify his hands and feet and remove his clothing.  Rabbi Meir changes the sequence of events.  In his opinion, the High Priest first takes off his clothing, then sanctifies his hands and feet, then immerses (the second immersion), and then dries himself, changing into the white garments and sanctifying his hands and feet again.  He wore very expensive clothing - in the morning from Pelusia (Egypt) and in the afternoon from India. The rabbis disagree with the costs suggested by Rabbi Meir.  They remind us that the cost of this clothing was covered by the community, and that the High Priest could add finery if he chose.

I wonder how rich some High Priests might be... and how poor others might be.  Some rituals were said to bring wealth to the priests.   Did they need that money?  What was the cost of living when food and other necessities were provided?  Where did the families of the priests reside?  How did they make ends meet?  Sometimes I think that it would be wonderful to take on the honours associated with the Kohanim, but sometimes I think it might be more onerous than not.