Siman - Yoma Daf 73
- משוח מלחמה does not wear the eight bigadim of the Kohen Gadol because of איבה
On Daf 72b the Gemara brought a statement from Rav Dimi, who said בגדים שכהן גדול משמש בהן משוח מלחמה משמש בהן – The bigadim in which the Kohen Gadol serves, the Kohen anointed for battle also serves. Rashi explains that if the משוח מלחמה comes to serve in the Beis Hamikdash, he will wear the eight bigadim of the Kohen Gadol. For it is stated in the passuk, "ובגדי הקדש לאהרן יהיו לבניו אחריו" – And the holy bigadim that are Aharon’s, shall be for his sons after him. למי שבא בגדולה אחריו – This implies for the one who comes after him in greatness. Rashi explains that the word "אחריו" – after him, is an extra word, and we therefore use it as a drasha, to mean one who is second in importance.
On our Daf, a conflicting Baraisa is brought, that states that the משוח מלחמה does not wear the four bigadim of an ordinary Kohen, nor the eight bigadim of a Kohen Gadol. Abaye answers that mid’Oraysa the Kohen Gadol should wear the eight bigadim but he does not wear them mid’Rabbanon משום איבה – because of enmity. The Rabbanon were concerned that the Kohen Gadol would harbor ill-feelings towards another person that wears the same uniform. He does not serve in the four bigadim of an ordinary Kohen משום מעלין בקדש ולא מורידין – because of the klal that in sacred matters we elevate, and we do not lower. Later the Gemara clarifies this statement, that the Kohen Gadol feels no enmity towards a Kohen Gadol equal in stature, such as a retired one .
- אורים ותומים
The Gemara brings several teachings about the Urim VeTumim. It was taught in a Baraisa, השואל פניו כלפי נשאל והנשאל פניו כלפי שכינה – The one consulting, such as the Melech or the head of the Sanhedrin, faces the one being consulted, meaning the Kohen Gadol, and the Kohen Gadol faces the Shechinah. Rashi explains that the Kohen tilts his head downward, to face the shem hameforesh that is in the choshen, which was resting on his chest. One does not inquire in a loud voice and does not inquire about two matters simultaneously. Rashi explains that he must wait until he receives a response to his first question before posing the second. Why are they called the Urim VeTumim? אורים שמאירין את דבריהן – Urim, from the word ohr - light, for they enlighten their words. תומים שמשלימין את דבריהן – Tumim, from the word tam - complete, for they fulfill their words, meaning their predictions always come true.
- חצי שיעור
The opening Mishnah of the eighth perek states יום הכפורים אסור באכילה ובשתיה - On Yom Kippur one is prohibited to engage in eating and drinking. The Gemara asks how the Mishnah could use the word אסור, which implies only a prohibition is involved, when we know that eating and drinking is punishable by kares? Rebbe Ila said, and some say it was Rebbe Yirmiyah who said, לא נצרכה אלא לחצי שיעור – The Mishnah’s statement is needed only in a case when someone ate or drank a half measure. The Gemara says that this explanation is only good according to Rebbe Yochanan, who holds חצי שיעור אסור מן התורה, but not according to Reish Lakish, who holds חצי שיעור מותר מן התורה. It answers that Reish Lakish concedes that חצי שיעור is assur mid’Rabbanon. He interprets the Mishnah as prohibiting חצי שיעור as a d’Rabbanon.
