Daf 68

1) The Kohein Gadol now reads the Torah. if he wants, he reads it in his linen Bigdei Kehuna. If he wants, he can read it in his own white clothing. Since it doesn't need Bigdei Kehuna, we must say the reading is not part of the Avodah. However, that, which he can wear the Bigdei Kehuna when it's not necessary is not a proof that you may have pleasure from the Bigdei Kehuna since we can say that reading the Torah is different since it's needed for the Avodah.

2) Although we see that the Kohanim ate in their Bigdei Kehuna, it's not because they can have their own personal pleasure from them. After all, the eating of the Korbanos is needed for the atonement, since the owners get atonement when the Kohanim eat.

3) We find a Braisa: it's forbidden to sleep in the Bigdei Kehuna. You can't make the inference; but it's permitted to go walking in it, (and sleeping is only forbidden since you might pass gas in them). Rather, it's needed for the latter part of the Mishna that you may fold it and put it under your head. However, this is also not a proof that you can have pleasure from the Bigdei Kehuna. After all, it may only mean that he may place it next to is head, but not under his head. R' Mesharshiya says: from here we see that there is no prohibition to sleep next to Tefilin. [Rashi says; and we're not worried that you'll pass gas. Tosfos says: the Gemara in Mesechta Tamid explains: we're not worried that he'll roll over and land on it, and it would be a disgrace to the Tefilin.]

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4) However, we can't prove that it must mean that it was next to his head, and not under his head, or else it would be anyhow forbidden because the Begadim are Shatnez according to the opinion that the belt of the Kohein Gadol on Yom Kippur (that was totally linen) wasn't like the belt of the regular Kohein (since they're Shatnez). [Tosfos says: even though there are Tannaic opinions that they were the same, and the Kohein Hedyot didn't wear Shatnez, we don't want to be forced to say that they're the author of the Braisa, but it could be according to everyone.] You can't say that they permitted since it's not spread on top of him and he's not wearing it, which is forbidden from the Torah, but it's not a problem if it's spread under him; since the rabbis forbade it since he may wrap a loose thread around his finger. They forbade it even with many spreads between him and the Shatnez. R' Ashi answers: he would permit it by Bigdei Kehuna since they were hard material, similar to what they allow this by hard felt.

5) [Rashi says: you can put on top of yourself hard material Shatnez, (or you can even wear it), since the Torah only forbade it when it's similar to wearing, which is what keeps you warm. However, Tosfos disagrees since the Kohanim transgressed Shatnez when they wore it (but the transgression was superseded). As we see the Gemara in Erichin had a thought that, maybe, Kohanim aren't obligated in Shatnez since we see the Torah allows it by the Avodah. Rather, they definitely transgress when they wear it, or put it upon themselves. However, they permitted when they spread it under them since, even by regular Shatnez, it's only rabbinically prohibited. We also allow it by a donkey blanket and pillows, as long as it doesn't touch your body, since they're not common to have a loose thread to wrap around your finger. (However, it's forbidden to wear it or place it upon you even if it doesn't touch your body.)]

6) [Tosfos says: It's only permitted when you can tell that it's Shatnez. However, if it's not noticeable, you can't do anything with it, even to sell it to a non-Jew, since he might end up reselling it to another Jew. You can't even make it as a patch to the donkey's blanket, since your clothes might rip and you'll use it to patch your clothing. This is similar to not using the wineskins of non-Jews to make a spread for his donkey, since his wineskin might break, and he'll take this skin to sew on top of his wineskin to patch it.]

7) However, we come out from a Braisa that you may wear the Bigdei Kehuna in the Mikdash even if it's not the time of the Avodah. [Tosfos brings the Gemara in Kiddushin that infers that it's only if you originally wore it to do the Avodah, since it's impossible to avoid not taking it off immediately after the Avodah is over. However, if you're not doing the Avodah, you can't wear the Bigadim since it's easy to avoid wearing them.] Although we see that Shimon Hatzadik went out to greet Alexander the Great with his Bigdei Kehuna; it wasn't actually Bigdei Kehuna, but it was regular clothes that were fit to be Bigdei Kehuna. Alternatively, since it was a time of great need, it applies the Pasuk 'when it's time to do for Hashem, you can null his Torah.

8) [Tosfos says: although we see in Kiddushin that King Yanai ate in his house with the Tzitz on his head, and he didn't become a heretic until after the story; that's because there is a special Pasuk that "it should be on his forehead constantly." (This is even true to the opinion that it appeases for Tamai Korbans even if it's not on his forehead). However, it makes more sense to say even though he wasn't a full fledge heretic then, he wasn't careful in the Mitzvos, and he wrongfully wore the Tzitz.]

9) The Chazan of the Shul hands the Sefer Torah to the head of the Shul, and he hands it to the Segan Kohein Gadol who hands it to the Kohein Gadol himself. Even if you hold that you don't honor a student in front of his Rebbi, (so, you shouldn't honor these people before the Kohein Gadol); since this was all done for the Kohein Gadol's honor (to show how many important people are under him).

10) The Kohein Gadol stands up to accept the Torah. (This implies that he was originally sitting. Therefore, he must be in the Ezras Nashim and not the real Azarah, since no one can sit there but the Kings who come from Dovid.)

11) He reads Acharei Mos and V'Asar. Although you're not allowed to skip during Krias Hatorah, that's only to a second topic, but you can skip in the same topic. However, when we contrast and say you can skip in Navi, it means even to a different topic. However, you must reach it before the Meturgam translates the last Pasuk, and you can't skip from one Navi to another unless you're in Trei Asar. Even so, you can't skip from the end to the beginning. [Tosfos explains: this is not exact. After all, since it takes more time than it takes to translate, it would be forbidden even skipping from beginning to the end. Rather, it means that you can't skip backwards towards the beginning.]

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12) After that, he rolls up the Sefer and puts it in his lap to read the Parsha in Bamidbar 'B'Asar' by heart. Before he reads it, he gives the disclaimer that there is more written in the Sefer than was read, so that people shouldn't start nasty rumors that the reason he's reading it by heart is because it's missing in the Torah.

13) The reason why you don't roll the Sefer Torah to that spot because of the public's honor, so they shouldn't need to wait while they're rolling it. The reason they don't bring a second Sefer Torah to read it; Reish Lakish says: since you'll need to make another Bracha over it, it's an extra unnecessary Bracha. R' Huna B. Yehuda answers: so not to have ugly rumors on the first Sefer Torah that the reason you needed a second Sefer is because the first one's missing this Parsha. However, this is only a concern if one person is reading from two Sefer Torahs, but not if two people read from different Sefer Torahs. Therefore, we take out three Sefer Torahs on Shabbos Chanuka that falls on Rosh Chodesh. Since they're read by three different people, there is no problem of having rumors that they're missing Parshos.

14) The Kohein Gadol makes eight Brachos. 1. on the Torah, 2. on the Avodah, 3. on the thanks, 4. on the forgiveness of sins, 5. on the Mikdash, 6. on the Kohanim, 7. on the Jews, 8. and other Tefilos (Rinah, Techina, Bakasha Lifanecha etc. Baruch Atah Hashem Shomei'a Tefila).

15) Then everyone brings there own Sefer Torah to read to show off to the world how nice their personal Sefer Torah is.

16) If someone sees the Kohein Gadol reading, he doesn't see the bull being burnt, and vice versa since they're happening simultaneously in different places. However, without that technicality, there would not be any problem leaving one area to watch the other and we don't consider it as you're passing up a Mitzvah. After all, I might have thought we'll classify you're observing as part of the Mitzvah since the more people there, the more honor is brought to Hashem. Rather, you don't have a problem passing up a Mitzvah if you're not an active participant in it.

17) R' Eliezer says that you need to bring all the Musafim after the Yom Kippur's Avodah, since they're written in the Torah after the Avodah. Therefore, when he exited doing the Avodah after the third Tevila, he brings his ram and the public's ram and the inner Chatoses limbs. however, he waited to bring the rest of the Musafim, the Olah bull, seven sheep and the outer goat Chatos, right before the afternoon Tamid. However, R' Akiva says that, since it says by the Musaf "besides the morning Olah (Tamid)," you need to bring some of them right after the morning Tamid. So you bring the Olah bull and seven sheep. However, [Rashi: by the third Tevila; Tosfos: from our Mishna it seems it was by the fifth Tevila], they brought his ram and the public's ram and the inner Chatoses right before the afternoon Tamid. After all, the Pasuk also says "he goes out and he brings," that some of the bringing of the Musaf must be done after he leaves the Heichel.

18) R' Yehuda quotes R' Akiva: you bring six of the seven sheep with the morning Tamid, and one with the afternoon Tamid. [Tosfos says: it's better to bring as many as you can in the morning, since the main Drasha is that the Musaf is besides the morning Tamid. Therefore, you should at least bring some of the sheep in the morning, and it's not enough just having the Olah bull being brought in the morning to be Yoitza the above Drasha.] However, R' Elazar b. Shimon says to bring one in the morning and six in the afternoon so that the Kohein Gadol should start the day's Avodah when he's not too weak from fasting. However, R' Yehuda says the opposite, so that he shouldn't push off the Musafim when he's too weak, since he'll neglect bringing them. However, we don't need to worry he'll neglect the day's Avodah since he's very zealous about it, and is very eager to perform it.

19) Rebbi holds that there was only one public ram brought. Although it writes one ram by the Avodah in Vayikra, and another in Bamidbar by Musaf, we must say that they're the same ram. However, R' Elazar b. Shimon says that they're two separate rams.

Daf 71

20) When the Azazel-bringer meets the Kohein gadol in the marketplace, he tells him that he did what the Kohein Gadol sent him to do in order to give him honor before the public. However, if they meet in his house, he should tell the Kohein Gadol that he did what the one who livens the dead (i.e., Hashem) sent him to do.

20a) Whenever it says 'linen,' each thread had six threads. 'When it says 'Mashzar' (by the pomegranates below the Meil) its threads were eight threads thick. The Meil threads were twelve threads thick. The Paroches threads were twenty four threads thick. The Choshen and the Eifod threads were twenty eight threads thick.

Daf 72

21) There is a Lav to rip the Bigdei Kehuna, or to have the Choshen swing from your chest, or to remove the poles from the Ahron.

22) Although the Pasuk says the poles are brought in the Ahron (although it's forbidden to take it out), you need to say that it's thin in the middle, but thicker on the outside. So, it moves around inside the rings, but can't be removed.

23 [Tosfos says: if it wasn't that I'm afraid to say so, I would say that there are two sets of poles in the Ahron, two poles that are permanently in them, and another two poles that are removed, and are only placed in to carry it during the traveling in the wilderness. (With that, we can understand the Pasuk in Bamidbar that you "place the poles in." Also, the Pasuk implies that there are eight rings, four on the corners and four on its side.)]

24) The Pasuk says "Shitim wood standing." We Darshen that it must stand the way it was grown. Alternatively, that it holds up its gold plating [Rashi: you hold the plating up with nails. Alternatively, the wood can't be wormy so that it would cause the plating to fall off. Tosfos says: it's still called Shitim wood, even though, usually, we say that the wood is Batul to the plating, but this Shitim wood is special that the plating is Batul to it, as it says in Chagiga.]

25) The Bigdei Kehuna was woven with the whole body together, but the sleeves were woven separately and sewn on. The sleeves must reach the palm.

26) The Ahron consisted of three boxes. The inner one was made out of gold and was eight Tefachim high. The middle one was nine Tefachim high (i.e., it had a Tefach thick bottom). The outer one was gold and ten Tefachim high and a bit, (as its bottom is a little bit thick, but it rises above the Kapores (i.e., the Tefach thick cover). (That's besides another little above that to be the 'crown'). Others say that it was eleven Tefachim and a little bit (since they hold that the bottom was a Tefach thick).

27) The Mesach (the curtain separating the Ohel Moed and the Chatzar in the Mishkan) was made by sewing the image, so the image was the same on both sides. However, the Peroches was woven, so they made different images for the two sides (a lion on one side, and an eagle on the other).

28) R' Dimi, and some Amaraim quoting R' Yochanan, says: a Kohein Meshuach Milchama did the Avodah with eight Begadim like a Kohein Gadol. Although we see a Drasha to exclude a Meshuach Milchama from what the Torah says by a Kohein Gadol that his son should take over his position because that applies to "the Kohein Gadol who enters the Ohel Moed;" it doesn't mean that the Mishuach Milchama doesn't enter there as a Kohein Gadol with the eight Begadim; but his anointment mainly wasn't for him to serve in the Mikdash, but on the battlefield.

Daf 73

29) Although we have a Braisa that says that he doesn't serve with eight Begadim, but at the same token, we also learn that he doesn't serve with four Begadim either. We can't say that he became like a non-Kohein. Rather, he's fit to serve with the eight Begadim, but he can't serve with the eight Begadim because it will cause animosity with the Kohein Gadol. He can't serve with the four Begadim because he can only ascend in Kedusha, and not to descend. Although there is a Braisa that a substitute Kohein Gadol can serve with eight Begadim and we're not worried that there will be animosity; that's because they're equals, but there will be animosity with the Mishuach Milchama since he's less than the regular Kohein Gadol. (However there are Amaraim who argue with R' Dimi and claim that R' Yochanan never said that he serves with the eight Begadim, but only wears the eight Begadim when they need to ask the Urim V'tumim.)

30) Everyone agrees that murderers leave the Arei Miklat even when the substitute Kohein Gadol dies. However, when the Mishuach Milchama dies; R' Yehuda says that he leaves, and the Chachumim say that he doesn't leave. [Tosfos asks: that, which we say that, when the Kohein Gadol kills, he must remain in the Arei Miklat forever, why doesn't he leave by the death of these other Kohein Gadols? Tosfos answers: these other Koheins only make murderers leave if there is no present regular Kohein Gadol. Otherwise, we only follow the death of the main Kohein Gadol. Alternatively, it's only if there was no substitute Kohein or Mishuach Milchama at the time.]

31) When they ask the Urim V'tumim, the Kohein Gadol faces the one who's asking, and the one who asks faces the Shechina (i.e., the Urim V'tumim that's in the Choshen). When he's asked, he answers back "so says Hashem." R' Yehuda says: he doesn't need to say "so says Hashem."

32) You don't ask it loudly, nor think it; but just as it says by Chana when she Davened "she spoke (whispering) to her heart."

33) You don't ask two questions at a time, and if you do, He only answers the first one unless it's an imminent emergency.

34) Even though the decrees pronounced by a prophet may be reversed, but not the decrees from the Urim V'tumim.

35) R' Yochanan says that the letters stick out, but the letters aren't combined together, (but the Kohein Gadol needs to be able to string them together through the divine spirit). Reish Lakish says that it also comes together, but you just need a Kohein Gadol to be fit to have the divine spirit rest on him for the Urim V'tumim to work, (even if he doesn't need it to string together the answer, since it happens by itself).

36) Even though there is no Tzadi or Tes in the Shevatims names; the Urim V'tumim can use them since the Avos names are also written on the Choshen (and there's a Tzadi in Yitzchok's name) and it's also written "Shivtei Yeshurin."

37) Only a king, Av Beis Din or someone who the public needs may ask from the Urim V'tumim.