Yesterday we learned about the power of the tzitz (ציץ), the Kohan Hagadol’s, High Priest’s, Head-plate. The tzitz appeases God for the sprinkling of the blood of a sacrifice in a state of ritual unreadiness (טומאה) on the Altar. Even though Rabbi Yehoshua holds that one must have both the blood and the meat of the sacrifice available for one to sprinkle the blood on the Altar, he agrees this only applies to an individual’s sacrifice because of the power of the tzitz. However, the very concept of ritual unreadiness doesn’t apply to a public sacrifice (טוּמְאָה הוּתְּרָה בְּצִיבּוּר). Because of this distinction between individual and public sacrifices, the Gemara comes to the conclusion that Rabbi Yehoshua can still subscribe to the Mishnah on daf TB Pesakhim 76b.
Today’s daf TB Pesakhim 78 ascertains whether Rabbi Yosei can also subscribe to the very same Mishnah. The Gemara attempts five times to reconcile Rabbi Yosei’s position and the Mishnah. The very last attempting proves without a doubt that Rabbi Yosei cannot subscribe to the Mishnah like Rabbi Yehoshua because he doesn’t hold the concept of ritual unreadiness doesn’t apply to a public sacrifice.
“The Gemara asks: But wasn’t the following baraita taught concerning the purity of both the High Priest on Yom Kippur and the priest who burns the red heifer, each of whom is separated from his house for seven days to ensure his purity? The baraita states: In the case of both this priest and that priest, one sprinkles on him all seven days of his separation from all the purification offerings, i.e., the ashes of the red heifers, that are there in the Temple. If he had become impure through contact with a corpse, he will be purified through the sprinkling of the purification offering. This is the statement of Rabbi Meir. Rabbi Yosei says: One does not sprinkle upon him on any day except for the third and seventh days of his separation. This ensures his purification.
And if it enters your mind that Rabbi Yosei holds that ritual impurity is permitted in cases involving the public, why do I need sprinkling at all? The offerings of Yom Kippur are communal offerings and may be sacrificed even in a state of ritual impurity. Rather, it is clear that the mishna is not in accordance with the opinion of Rabbi Yosei.” (Sefaria.org translation)
Because yesterday and today’s dappim are all theoretical, I thought I would conclude with a homiletical understanding of the tzitz which applies to everyone. Concerning the tzitz, the Torah teaches that the Head-plate must be on the Kohan Hagadol’s forehead always (Exodus this 28:38)
“It was impossible for Aaron to wear it literally at all times, since it is not permitted to wear his vestments when he was not engaged in the service. The Sages (Yoma 7b) differ regarding the meaning of the phrase (Holy to YHVH-gg). One holds that the Head-plate played always performed its function of atonement, even when the Kohan Hagadol was not wearing it. The other holds that it provided atonement only while he wore it, but at those times he was required always to be aware that it was on his head, meaning that at frequent intervals he would put his hand on it (Rashi).
“The above use may be taken homiletically to teach that one may never take holiness for granted; constant awareness of it is a prerequisite of its efficacy. On the other hand once someone carries out his responsibility in this regard, the effects of the holiness remains with them even when he returns to his mundane pursuits.” (Stone Humash, page 473)
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